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
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
their hearts are so affected with love and desire of worldly profits pleasures honours c. that they cannot be affected as they should with love to the Word of God 2. They hinder men from believing the Word and from applying it effectually by faith Joh. 5. 44. How can ye believe which receive honour one of another c Ambitious desires hindered them from believing Vse 1 3. These worldly desires keep men from yielding sincere obedience to the Word Thus Herod's carnal and incestuous lust hindered him from yielding obedience to John Baptist's doctrine And hence is that 1 Cor. 1. 26. Not many mighty or noble are called c. The reason is because for the most part such great persons are addicted to these worldly lusts after Honours Pleasures c. which do keep them from yielding sincere obedience to the Word as they ought So Demas Vse 2 Use 1. See one cause more of little profiting by the Word Many have their hearts so overgrown with thorns of worldly lusts after profits preferments carnall pleasures and delights c. that the fruit of the Word is choked in them by these their affections carried so eagerly after things of the world that they cannot be affected to the Word of God nor profit by hearing Some are so affected with carnal pleasures and vain Sports that they can hardly forbear them on the Lords Sabbath when they should either be hearing the Word or else meditating on it after they have heard it Others though they hear the Word with outward ears yet are never the better for it because their hearts are so carried away with worldly lusts that they cannot be affected with the Word much less yield obedience to it Use 2. If we would profit by the Word see that these thorns of carnal and worldly lusts overgrow not our hearts but pluck them up by the roots Use all good means to flee the corruption that is in the world through lust 2 Pet. 1. 4. Lay them aside before we come to hear the Word 1. Pray earnestly to God to kill and crucifie these worldly and carnal affections in us by the power of his Spirit that so we may be dead to the world and crucified to it and that to us as it was to Paul 2. Consider That in our Baptism we renounced the world and the lusts of it promising not to give our selves to the same but to addict our selves wholly to the service of Christ 3. The Gospel teacheth us to deny worldly lusts Tit. 2. 12. Rom. 13. 12. 4. We are here as Pilgrims and strangers therefore use this world and the things in it as if we used them not not setting our affections on them but raising them to heaven which is our Country whither we are now travelling let our love desire and all our affections run chiefly after that Col. 3. 2. and 1 Pet. 2. 11. I beseech you as Pilgrims and strangers abstain from fleshly lusts c. So much of the several causes of choking the Word Now to speak briefly of the effect or consequent Doctr. It becometh unfruitfull It brings forth some fruit but not to perfection as is said Luke 8. 14. that is no good or sound fruit they yield no true and sincere obedience to the Word Doctr. Hence observe That although we yield some fruit of obedience to the Word yet if it be not good and sound fruit that is sincere obedience it is all one in effect as if we yielded none at all we are still to be accounted unfruitful hearers The Reason is because no fruit of obedience to the Word is acceptable to God if it be not sincere and unfeyned Now what this sincere obedience is we shall see upon the next Verse Use Vse Rest not in this that we yield some obedience to the Word in some things or for a time for so did Herod but see that we bring forth good fruit Mark 4. 20. And these are they which are sowen on good ground c. June 4. 1620. HItherto of the three first sorts of hearers of the Word which are unprofitable Now it followeth to speak of the fourth sort which are good and profitable hearers resembled by the good and fruitfull ground mentioned in the Parable Now before I come to the particular handling of the words we may here observe one or two Points generally from the comparing of this fourth sort of good hearers with the 3. former sorts of unprofitable hearers Observ 1 1. Observ In that our Saviour mentioneth 3. sorts of bad hearers and but one of four good We may hence gather That usually the greater part of those that are hearers of the Word in the visible Church are fruitless hearers Our Saviour implyeth so much by mentioning 3. sorts of bad hearers and but one good Here note That this is true for the most part though not alwayes nor of every particular visible Church or Congregation for there is nothing against it but that in some particular Congregations the number of good hearers may be as great or greater than of bad hearers But if we speak generally and for the most part it is otherwise Esay 53 1. The Prophet complaineth of the small number of those that believed and imbraced his doctrine in comparison of those that rejected it Who saith he hath believed our report and to whom is the arm of the Lord revealed And this he speaks not onely of the Jews in his own time but prophetically also foretelling how it should be in the times of Christ at his coming and afterwards That very few should imbrace his doctrine and the doctrine of the Apostles in comparison of others that should reject it And so it came to passe as we may see Joh. 12. 37. Though he preached and wrought many miracles before the Jews yet they believed not on him that is very few in comparison of those that believed not for ver 42. Among the thief Rulers many believed on him c. They were many in themselves but few in comparison of those that Believed not Joh. 3. 32. So Act 17. when Paul preached at Athens a great and populous City yet but few in comparison imbraced his doctrine as may be gathered out of the last Verse of the Chapter Reason Reason Matth. 22. 14. Many are called but few are chosen This is spoken of those that have the outward Calling by the Word preached yet even amongst them there are but few chosen to eternal life now the Word is effectual only in them that are ordained to life Act. 13. 48. Use 1 Use 1. Think not that all are good Christians and must needs be saved that come to Church and lend their outward ears to the Word It is nothing so There are many of those that are outward hearers yea the greater part who yet reap no true saving fruit by hearing Luke 13. 26. Christ at the last day shall say to some of those in whose streets himself hath taught Depart from me
and suffer for us to rise again and ascend to heaven for us c. but he did all this by a Calling and Authority from God and so all is accepted of God for us c. Vse 2 Use 2. Seeing Christ the Son of God and true Messiah took not his Office upon him without a Calling from God but being sent of God this may teach all such as take upon them any great or weighty Office in the Church or Common-wealth as the Office of a Magistrate or Minister of the Word not to do it without a Calling and warrant from God but to expect Gods Calling and to labour to know and feel themselves to be called and sent of God being qualified with gifts fit for those Offices c. that so it may be said of them that they come not in their own name but in the name of the Lord c. Vse 3 Use 3. See how we ought to receive Christ Jesus our Messiah and Saviour comming to us with all Religiouâ— reverence and obedience unto him as being called and sent from God unto us comming to us in the name of the Lord. See Luke 10. 16. He is not onely our Messiah and King but such a one as is called and sâ—nt from God unto us yea he is the Son of God c. See Mark 12. 6. Now followeth the third thing to be considered in this publick and solemn prayer conceived by the people here for the person of their King and Messiah viz. to whom they direct this Prayer and that is to him that is in the highest that is to God dwelling in the highest Heavens Hosâ—nna O thou that art in the highest Observ 1 Observ 1. To whom we are to direct all Prayers which we conceive and make either for our selves or oâ—hers viz. To God alone to him that is in the highest Heavens not to Saints or Angells in heaven which are Creatures but to God the Creator and absolute Lord of heaven c. This is taught us in the Preface of the Lords Prayer when we are bid to say Our Father which art in heaven c. And Psal 65. 2. O thou that hearest Prayers to thee shall all flesh come and Psal 50. 15. Call upon me in the day of trouble c. Reas 1 Reas 1. Prayer is a part of Divine worship therefore to be performed to God onely and not to any Creature Reas 2 Reas 2. It is a work of Faith now we are to believe and put our trust in God onely Rom. 10. 14. How shall they câ—ll on him in whâ—m they have not believed Reas 3 Reas 3. God onely knoweth all our wants and is able to supply them and to hear and help us praying unto him Ephes 3. Able to do above all that we ask or think c. Use Use To coâ—â—ute Popish Prayers made to Angells or Saints departed as to the Virgin Mary c. For which they have no word or example in Scripture to warrant the same Besides that it is flat idolatry to communicate the Religious worship of God unto Creatures c. Observ 2 Observ 2. That although God is every where present by the general presence of his essence power and providence yet he doth in most especial manner dwell and abide in the highest or third Heavens This is also taught us in the Preface of the Lords Prayer Our Father which art in heaven Therefore Heaven is said to be his Throne as Esay 66. 1. Reason Reason Because there and from thence he doth especially manifest his Divine power glory and Majesty Rom. 1. 18. The wrath of God is said to be revealed from heaven against the wicked Therefore 1 King 8. 30. Solomon prayes God to heaâ— the prayers of his people in heaven that is to declare and shew from heaven that â—e heareth them Vse 1 Use 1. This should teach us to labour to be heavenly minded raising our thoughts and affections to heaven where God is our Heavenly Father desiring the life to come to be with God where our treasure is there should our heart be taking all occasions to meditate of the life to come and to be affected therewith This is to have our conversation in heaven Phil. 3. 20. especially when we come before God to pray or perform any other religious service our thoughts should not be groveling on earth c. Let us lift up our heart with our hands to God in the Heavens Vse Vse To be affected with fear and reverence of God's Majesty at all times especially when we pray or perform any other service to him seeing God is in Heaven and therefore full of Majesty Shew all reverence Eccles 5. 2. Now followeth the second part of this publick prayer of the people which is for the prosperity and good success of the Kingdom of their Messiah in these words Blessed be the Kingdom of our Father David c. Where are two things to be considered 1. What they desire or pray for viz. the prosperity of Christ's Kingdom Blessed be the Kingdom c. 2. A Description of this Kingdom 1. By the Person to whom it was first promised long before viz. David their father The Kingdom of our father David 2. By the present coming or manifestation of it Which cometh c. 3. By the Divine power and authority with which it is said to come In the name of the Lord. Of the first Observ It is our duty to desire and pray for the happinesse and prosperity of Christ's Kingdome This we may learn here from the multitude or common people praying that the Kingdom of the Messiah might be blessed Though they were as yet ignorant of the Nature of Christ's Kingdom supposing it to be a temporal Kingdom as hath been shewed before yet this is commendable and to be imitated in them that they desire and pray for the happiness and prosperity of this Kingdom of the Messiah In this therefore we are to follow them viz. in desiring and praying for the happinesse and prosperity of the Kingdom of Christ the true Messiah Here shew three things 1. What we here understand by Christ's Kingdom 2. Wherein the happinesse and prosperity of it standeth 3. To prove the Doctrine propounded viz That we are to desire and pray c. Of the first By the Kingdom of Christ we understand here that spiritual Power and Government which he doth exercise in and over his true Church and elect people in this World I say in this world because here we speak properly of the Kingdom of Grace which Christ doth exercise over his Church in this life ruling and raigning over it by the power of his Word and Spirit This is that Kingdom of Christ the prosperity whereof we are to pray for As for the Kingdom of Glory by which Christ shall raign in and with his Saints after this life though we are also to pray for that in some sort viz. for the accomplishment of it in due time yet we cannot be said properly
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
entertainment to him in our hearts If we were not unapt by nature to give way and entrance unto Christ to come into our hearts and to dwell with us what need were there of any such preparation of this way of Christ Our hearts by nature are like a rough or craggy way unfit to be passed through Reas 1 By nature we have no knowledge of Christ or of those things which he hath done and suffered for us untill these things be revealed to us of God by his word and by his Spirit Eph. 2. 12. Now without the knowledge of Christ we are unfit to embrace Christ Reas 2 By nature we are destitute of Faith For it is a supernaturall gift Phil. 1. 29. To you it is given to believe on Christ c. Now without Faith there is no receiving or entertaining of Christ into the heart By Faith alone we are said to receive Christ John 1. 12. Reas 3 By nature we feel no want of Christ think ourselves well without him Vse 1 See the reason why so few do truly embrace Christ and give entertainâ—â—nt to him in their hearts marvel not at it the reason is plain for of our selves 〈◊〉 we have no fitness or disposition or inclinableness at all to embrace Christ oâ— to believe in him we have no knowledge of Christ we feel no want of him and his graces and benefits Nay we are enemies to Christ and to his Cross by nature 1 Cor. 1. 23. He is a stumbling block to the Jews and unto the Greeks foolishness Vse 2 This confutes the vain conceipt of such ignorant People who think it an easie matter to believe in Christ they thank God they have ever believed in Him and yet in truth many that thus speak never truly believed in Him And whereas they think it so easie a matter to believe in him they must know it is nothing so Doest thou think that easie unto which man hath no aptness by nature If it were easie to entertain Christ into the heart by Faith what need the heart be prepared to receive Him Know then though it be easie to speak of Believing in Christ thou shalt find it hard to practise it Thou canst not do it by nature or of thy self It must be given thee to believe in Christ else never canst thou do it Thy heart hath need of much preparation before it is capable of Faith and before it is fit to receive Christ it must first be humbled in the sense of sin and of thy naturall misery without Christ else thou wilt never see what need thou hast of Christ and so thou wilt not desire him or seek to be partaker of Him by Faith Think not therefore that it is an easie matter to entertain Christ into thy heart by true Faith thou shalt find it harder then thou art aware Mark 9. 23. If thou canst believe c. shewing how hard it is It will cost thee much pains and striving before thou attain to it Oh then be not negligent in using the means to get Faith above all make conscience of hearing the Word Rom. 10. Faith cometh by Hearing Obser 2 Again in that the Prophet sayeth John Baptist should exhort the People to prepare the way of their hearts that Christ might passe and enter into them Hence we learn that So many as desire to entertain Christ into their hearts and to come and dwell in them they must first prepare and fit their hearts to embrace and receive him Revel 3. 20. Behold I stand at the door and knock If any man hear my Voyce and open the door I will come in to him and I will supp with him and he with me Object It is not in our Power to prepare our selves and our own hearts to the entertainment of Christ Joh. 6. 44. No man can come to me except the Father draw him c. Answ Though this preparation of the heart unto Christ be the special work of God's spirit yet he requires that we also should do that which lyeth in us toward this preparing of our selves though God only can work this preparation yet he will have us use the means by which it may come to be wrought He doth not work in Us as in Stocks and Stones that have no sense or motion but he doth first move us by his Spirit and inable us to the preparation of our hearts that so we being moved of him may after a sort move our selves in using the means to prepare our hearts Quest. How are we to prepare our selves Answ We must labour to be truly humbled in the sense of our sins and of our naturall misery without Christ We are never fit to embrace him till we feel how wretched we are without him And Christ will not enter into any heart but that which is humbled and broken for sin Isa 57. 15. Now this humiliaâ—ion is wrought by the preaching of the Law and by applying the Doctrine of it to the conscience Therefore is the Law said to be our Scholmaster unto Christ Gal. 3. 2. We must labour further to forsake all sin in heart and affection and we must purge the love of it out of our hearts our sins are they which keep Christ out of our hearts and which barr him from entring in there these make the way of Christ rough and uneeven yea they stop it up We must therefore remove our sins which are the annoyances and hinderances of Christ's way that so these being taken away he may find an eeven and plain way and a straight path into our hearts 3. We must get a hungring and thristing desire after Christ the desire of our soul must be to him We must pant after Him as the Hart after the Rivers of Water We are not fit to entertain Christ till we feel this earnest desire of Him 4. Lastly We must use all means to get Faith whereby to receive Christ into our hearts Unbelief stops up the way of Christ and keeps Him from entring into our hearts to dwell there Use 1 This reproves such as have no care to prepare a way for Christ into their hearts no care to get a true sense of their ownsins nor to remove and take them away by true Repentance no care to get Faith into their hearts that they may be fit to entertain Him and to give Him lodging there Nay some are so far from preparing a way for Christ that they rather prepare a way for Satan and the World and Sin to enter into their hearts This they do by giving themselves to the practise of sin and by following the profits and pleasures of the World so eagerly as they do Use 2 Labour we daily in preparing our hearts unto Christ strive we to make him a plain way and a straight path into our heart To this end remove the annoyances of this way of Christ Thy sins and corruptions are the annoyances and hinderances in Christ's way take away these by true Repentance that they stop
us nor his protection over us in the discharge of it See Psal 91. 11. Use Use This reproveth such as rashly adventure upon the undertaking of such Callings Offices and Actions for the vvhich they have no vvarrant from God and from his VVord Some take upon them such Callings as are in themselves unlavvfull and sinfull Others take upon them lavvfull Offices yet by unlavvfull means or else vvithout sufficiency of gifts for discharge of them Hovv can such go on with courage and constancy in discharge of their Duties or expect any blessing or protection from God in those things vvhich they undertake seeing they have no assurance in their consciences that God hath called them thereunto So much of the generall Point Novv I come to those Points of Instruction vvhich do more particularly arise from the VVords Observ 1 Observ 1. From the first miraculous Sign shevved at the Baptism of Christ namely The visible opening of the Heavens upon him or unto him for so it is said Math. 3. 16. Hence vve may gather That our Saviour Christ even vvhilst he lived on Earth in the state of his humiliation vvas nevertheless a Person of great Honour Glory and Majesty This vvas shevved by the very opening of the Heavens upon him this shevved the Glory and Majesty of Christ's Person in that the very Heavens did a kind of Homage and Reverence unto him in that they vvere divided and cut in sunder as it vvere over his head at this time of his Baptism The reason of this Glory and Majesty of Christ's Person living on Earth is this because he vvas even then not a meer Man but God and Man even the Son of God incarnate Novv if he vvere a Person of such divine Glory and Majesty vvhilst he lived in the form of a servant upon Earth hovv much greater Glory and Majesty hath he novv obtained being advanced to God's right hand in the Heavens But of this excellency of Christ's Person vve heard before Ver. 7. Observ 2 Observ 2. VVhen our Saviour Christ vvas called to take upon him his publick Office the Holy Ghost cometh dovvn upon him in miraculous manner to shevv that he vvas novv furnished vvith all sufficiency of spirituall gifts and graces requisite for the discharge of that Office Hence vve learn this That vvhomsoever God calleth to any Office or Function those he furnisheth and inableth vvith gifts sufficient for discharge of that Office and Calling to vvhich he appointeth them This is true of publick and private Offices and Callings 1. Of publick Whomsoever God calls to the Office of civil Magistracy in the Commonwealth those he indueth with the Spirit of Wisdom and Courage fit for that Calling Examples of this we have in Moses Joshua Saul 1 Sam. 10. 9. Solomon c. So also those that are called of God to the Office of the Ministery they are furnished of God with gifts of the Spirit answerable to that Calling as the gift of Knowledge Utterance c. This we see in the calling of the Prophets as Jer. 1. 9. The Lord touched his mouth and said unto him Behold I have put my words into thy mouth So also Ezek. 2. The Lord incouraged him and put his Spirit into him when he called him to Prophesie So when the Apostles were called to Preach the Gospel the Holy Ghost was sent upon them Acts 2. 2. This also is true of more private Callings as the callings of 〈◊〉 and Masters of Families that those whom God appointeth unto these Callings and Places he doth also qualifie them with such gifts as are fit for the discharge of them else they cannot be said to be called of God to such Offices if they be not in some measure qualified with gifts fitting for them Vse 1 Vse 1. This convinceth many to be wrongfull Usurpers of those Offices and Callings wherein they live and that they were never called of God unto them because they are not qualified with gifts sitting for such Callings How many Ministers are there which live in that Calling and yet want ability or willingness to teach the Word How many Magistrates and Governours in the Commonwealth that want Wisdom Courage and Zeal for God's glory How many Parents and Masters of Families that are not able to Govern their Families aright not able to Catechize their Children and Servants c. Let all such know That God never called them to those Places and Offices for the discharge of which he hath not qualified them with some sufficiency of gifts Use 2 Vse 2. If we would be assured That God hath called us to those Places and Callings wherein we live let us labour to see and know our selves to be qualified with gifts answerable to them else never presume that God hath called thee to undertake any Office or Function Publick or Private if he have not furnished thee with some measure of sufficiency and ability to discharge that place in which thou livest Observ 3 Observ 3. From the manner of the Holy Ghost's descending upon our Saviour Christ in that it was in the shape of Dove to shew what kind of person Christ should be and how qualified by the Spirit namely likely unto the Dove Hence we may gather That Christ Jesus is such a Saviour as doth in nature disposition and properties fitly resemble the Dove For the clearing of this We must shew what are the speciall properties of a Dove that so we may see how our Saviour Christ is qualified with such vertues as are resembled in the Dove 1. The Dove is an ignorant and harmless Creature Math. 10. 16. Be harmlesse as Doves So our Saviour Christ was most innocent and harmless Yea He was pure from all spot of sin both in his Conception and Birth as also in his Life Heb. 7. 26. Such an High Priest became us who is Holy Harmless Undefiled separate from sinners c. 2. The Dove is a loving and tender-hearted Bird. Aristotle commends them for chast loving each other Histor Animal l. 9. c. 7. And some write that the Dove is very loving to her young Ones and carefull to cherish them So Christ is a most loving Saviour to us so greatly loving us that he laid down his Life for us Ephes 3. 19. The love of Christ passeth knowledge 3. The Dove is a meek and gentle Creature some write of it that it hath no gall and hence is that Proverb in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calepin So Christ Jesus is to us a meek and gentle Saviour Math. 11. Learn of me that I am meek c. So the Apostle saith I beseech you by the meekness and gentlenesse of Christ c. Use 1 Vse 1. This is matter of singular comfort to the faithful Members of Christ for Christ being innocent and harmless like the Dove yea pure from all spot of sin this his purity and holiness is imputed to so many as truly believe in him and by it they are accepted as holy and pure through
Philip was carryed to Azotus Act. 8. and Eliah to Heaven 2 King 2. So Mr. Cartwright And Rhem. on Math. 4. 1. Et in Harmon But I rather follow those who think this driving is to be understood onely of an inward instinct and extraordinary motion of the Spirit by which our Saviour was carryed into the Wilderness that is moved to go thither and this Exposition is confirmed by that Place Luke 4. 1. Object Object The Word driveth seemeth to imply a bodily transportation or carrying of his body into the VVilderness Answ Answ Not so it implyes onely that it was a strong and effectuall motion of the Spirit causing our Saviour to go willingly and cheerfully into the VVilderness for it did not constrain him to go against his will Into the Wilderness Great question there is what VVilderness this was Their opinion is most probable who think it was that great VVilderness called the Desart of Arabia in which the Israelites wandered forty years and in which Eliah fasted forty days and forty nights and this is confirmed by that which St. Mark saith in the next Verse That our Saviour was amongst wild Beasts Now we find not any VVilderness mentioned in Scripture which was altogether without Inhabitants and full of wild Beasts but onely that great Desart of Arabia Now the end for which our Saviour was moved of the Spirit to go into this Desart was this That he might there be tempted of the Devil as it is said plainly Math. 4. 1. Quest Quest VVhy did the Spirit drive him into the VVilderness to be tempted Answ Answ That the place being solitary the Devil might have the more freedom to tempt him and that himself might have the lesse help and means to resist him Thus he was moved by the Spirit to give the Devil the advantage of this solitary place to tempt him in that so having tryed his uttermost power against our Saviour and yet being overcome he might have the greater Foil So much of the VVords Now to the Instructions Doctr. Doctr. First From the circumstance of time when our Saviour was driven into the VVildernesse to be tempted namely immediately after he had bin baptized of John Hence we learn That so many as are baptized as Christ was and so entred into the profession of Christianity they must look to be assaulted by the Devil's temptations He will not let them alone long but will set upon them as he did upon our Saviour Christ immediately after his Baptism Therefore all that have bin baptized and so by Baptism have given their Names unto Christ must look to be tempted of Satan Ephes 6. 12. We wrestle against Principalities c. It is a good Speech Ecclus. 2. 1. though the Book be Apocryphal My son if thou be come into the service of God prepare thy soul for temptations Reas Reas Of this Doctrine In our Baptism we profess to renounce the service of Satan therefore ever after he fights against us by his wicked suggestions labouring to bring us back again under his bondage and into his snares Use 1 Use 1. This reproveth such as having bin baptized and professing according to their Vow in Baptism to renounce the service of Satan and to betake themselves to Christ's service do yet promise to themselves an easie quiet life free from Satans suggestions and molestations But this cannot be and therefore they foolishly deceive themselves VVhen the Israelites were mightily delivered out of Egypt they could not but think that Pharoah would pursue after them and so he did And dost thou think the Devil will let thee alone to live at ease and quiet if thou have renounced his service and hast gotten out of his spirituall bondage never delude thy self so The Devil will still be labouring to bring thee back into thy former estate and into his snares in which thou wast holden so fast It is therefore a vain thing for thee to look for freedom or long respit from his temptations after thou art once entred into the profession of Christ Use 3 Use 2. Cast our accompts before hand when we undertake the profession of Christianity Be like wise Builders c. Consider well what difficulties we must meet withall in our Christian course and hovv many and great assaults of Satan against us vve must encounter vvith daily and vvithall see that vve arm our selves against these temptations of the Devil vvhich he vvill so certainly assault us vvith Labour to put on that spiritual armor of God described to us Eph. 6. Especially the sheild of Faith and arm thy self against Satan by Prayer and Watchfulness These tvvo our Saviour joyneth together Watch and Pray lest ye enter into temptation Mat. 26. 14. Thâ—nk often of this That being a Christian by profession thy life is a continuall vvarfare Christ is thy Captain thy chief enemy is the Devil and at thy Baptism thou didst as it were take Press-mony and didst bid Battle to Satan novv therefore look not for one resting Day look not to be one day vvholly free from his assaults and molestations but prepare for them every hour and stand upon thy Guard ready to encounter this arch Enemy of thy Salvation look still for one of his temptations in the neck of another Sit not still as if thou hadst nothing to do thou hast a daily battle to fight against Satan and his wicked suggestions Arm thy self therefore continually against him The neglect of this is the cause why so many having begun a good profession of Religion do afterwards revolt and fall back again to their old sinful course it is because they did not before-hand prepare against Satans temptations whereby he labours to discourage them in their good profession therefore meeting with these temptations and being not armed to withstand them they are soon discouraged by them Let us take heed by the examples of such It is a fearful thing to begin in the Spirit and end in the Flesh therefore when thou entrest into the profession of Christ prepare before-hand against Satan's temptations that when thou shalt meet with them thou be not discouraged in thy good course but maist go on in it constantly without backsliding Observ 2 Observ 2. Our Saviour having newly begun to enter into the execution of his publick Office is presently driven into the Wilderness to be tempted of Satan whereas before whilst he lived a private life at Nazareth he was not tempted Hence gather that then especially we must look for temptations and assaults of Satan when we go about the execution of good Duties in our Callings whether it be in our general or in our particular Callings When we set upon any good Duty in God's service or in our particular Calling then especially make accompt to be molested with Satan's temptations the better Duties we go about the more busy is he alwaies to hinder us in them A Magistrate or a Minister when they begin to do the Duties of their Callings with diligence
c. 2. It signifieth the Kingdom of Glory in Heaven after this life ended 1 Cor. 6. 9. The unrighteous shall not inherit the Kingdom of God and Joh. 3. 3. 3. It is put for the visible Church on Earth in which are both good Christians and Hypocrites as Matth. 13. 47. Like a Draw-net c. 4. For the Preaching of the Gospel Matth. 21. 43. The Kingdom of God shall be taken from you c. 5. For the spiritual Regiment and Government of the Church exercised by the Messiah after his coming in the Flesh and in this sense it is to be taken here So the meaning is That the Messiah being exhibited and come in the Flesh hath now begun to exercise his spiritual Government and Kingdom amongst men called the Kingdom of God because it is assigned unto Christ of God Quest 1 Quest 1. Did not Christ exercise a spiritual Regiment in and over the Church before the time of his coming in the Flesh Answ Answ Yes But not so manifestly and clearly nor in such conspicuous manner as he did after his Incarnation Kingdom of God The full and clear manifestation of the spiritual Kingdom of the Messiah Is at hand To be shortly accomplished Quest 2 Quest 2. Wherein stands this spiritual Regiment which Christ exerciseth Answ Answ In sundry things chiefly in these 1. In calling and gathering his Elect out of the World causing them to become his subjects Mat. 23. 37. O Jerusalem how often would I have gathered thee c. See also Joh. 15. 19. 2. In overthrowing and destroying the contrary Power and Kingdom of Sin and Satan in his Elect. 3. In conferring on them all saving graces of his Holy Spirit 4. In guiding and directing them in the whole course of their lives 5. In bringing them to be partakers of eternal life c. Quest 3 Quest 3. How or by what means doth he exercise this spiritual Government Answ Answ By a twofold means 1. Outwardly by the Ministry of his Word which is therefore called the Word of the Kingdom as we heard before 2. Inwardly by the power and efficacy of his Spirit Rom. 8. 14. So much of the sense of the words Now to come unto the Instructions to be gathered from them Observ 1 Observ 1. The time is fulfilled that is the full time appointed of God for the coming of the Messiah and for the manifestation of his Kingdom this time is accomplished in that the Messiah is now already come in the Flesh hence gather that God hath appointed a certain time for the fulfilling of all those things which himself hath purposed in his eternal counsel to do or which he hath promised in his Word and in that due time they are and shall be all accomplished God purposed from Everlasting and promised to our first Parents after their fall to send the Messiah and he appointed a certain time for the sending of him and when that time was expired he sent him accordingly So 1 Pet. 1. 20. This is true of all other purposes and promises of God there is a certain time appointed of God for the fulfilling of them and when that time is come they are alwayes fulfilled Eccles 3. 1. To every thing there is a season c. Hab. 2. 3. The Vision is yet for an appointed time c. The Lord appointed a time for the deliverance of the Israelites out of Aegypt and when that time was come the self same day they departed c. as it is said Exod. 12. 41. So the Lord appointed a time for the return of the Jews from Captivity namely after seventy years and at the end of that time Cyrus gave them leave to return Use 1 Use 1. Prescribe no time unto God for the accomplishing of any thing which we desire for our selves or for God's Church but wait untill the time appointed of God himself for the enjoying of every Blessing or good thing which he hath promised in his Word Rest upon his Word for it and be content to waite till the time be fulfilled which God hath set for the accomplishment of it knowing that to be the fittest time which the Lord himself hath determined Remember this in times of trouble and distress though God defer our deliverance yet faint not neither cast away our hope patience and confidence in God but wait still for a happy Issue at the time appointed of God In the mean time live by Faith Hab. 2. remembring that it is one property of Faith not to make haste Isa 28. The Husbandman waiteth long for the fruits of the Earth so let us wait patiently on the Lord for the accomplishment of his Promises and beware of using any unlawful means to bring any thing to pass which we desire or God hath promised Vse 2 Vse 2. To strengthen our Faith to believe and certainly to hope for the Resurrection of our bodies after death and for eternal life in Heaven God having promised these things he hath also appointed a time wherein he will fulfil them c. Observ 2 Observ 2. Christ came in the Flesh at the time foretold by the Prophets Gal. 4. 4. when the Sceprer was gone from the Jews to the Romans and toward the end of Daniel's seventy weeks c. in the last Age of the World Use Use Therefore he is the true Messiah Seek Salvation in him onely Mark 1. 15. And saying The time is fulfilled and the Kingdom of God is at hand c. Octob. 11. 1618. THe third Observation The Kingdom of God is at hand that is the spiritual Kingdom and Government of Christ the Messiah is now begun shortly to be manifested more clearly and plainly than heretofore Doctr. Doctr. Hence then observe this That the spiritual Regiment and Kingdom of Christ was more clearly and evidently to be manifested after his coming in the Flesh than it was before He was then to administer the same in more conspicuous and glorious manner than ever he did before his Incarnation This was foretold by the Prophets Isa 9. 7. and Jer. 23. 5. And it is now and hath been long accomplished since the coming of Christ in the Flesh Quest Quest Wherein stands this so evident manifestation of Christ's Kingdom Answ Answ In these things chiefly 1. In the clear and evident publishing of the Gospel of the Kingdom This Doctrine hath been more evidently preached since the coming of Christ than it was before It hath been preached by Christ himself and by his Apostles and succeeding Ministers far more plainly than it was taught by the Prophets of the Old Testament See 2 Pet. 1. 19. 2. In that Christ being risen from the dead is now actually advanced to heavenly Glory at God's right hand c. 3. In the powring forth of the gifts of the Spirit upon the Church in greater measure and abundance than before the coming of Christ Of this we read Act. 2. Joel 2. and Ephes 4. When he ascended on high he gave gifts
a dead Faith which hath no works of Love flowing from it as a dead Tree which hath no Fruit. Look to this therefore thou that thinkest thou hast Faith What fruits of Love come from thee in thy life Art thou ready to do duties of Love to thy Brother Art thou ready and open-handed to give and to lend freely to thy Brother that is in want Art thou ready to forgive others that have wronged thee and not to go to Law for trifles as some do If there be true Faith in thee it will shew it self by these and the like fruits of Love If thou be truly perswaded of God's Love to thee this will cause thee to shew Love to thy Brother and Neighbour c. Let us by these marks try our selves throughly what Faith we have the rather because there is in many a false temporary Faith very like unto true Faith by which counterfeit Faith they believe the Word of God to be true and give assent to it yea some go further for they delight to hear the Word as Herod heard John gladly they rejoyce also for a time in the Promises of Salvation made in the Word having some taste of the sweetness of God's mercies perswading themselves that they belong to them and that they are in God's favour and in the number of those for whom Christ died c. â—hus far many go and yet have none but counterfeit Faith with which they deceive themselves Rest not in such a temporary Faith but examine the soundness of thy Faith by the forenamed marks which will not deceive thee Mark 1. 15. Believe the Gospel Nov. 1 1618. THe fifth thing to be spoken of is The means whereby we may attain to true Faith and by which we may cherish and encrease it Touching the means of attaining to Faith the principal is a diligent and conscionable attendance on the publick Ministry and Preaching of the Word Rom. 10. 17. Faith cometh by hearing and Hearing by the Word of God Act. 15. 7. Peter saith that God chose out him that the Gentiles by his mouth should hear the word of the Gospel and believe and Gal. 3. 2. They received the Spirit by the hearing of Faith preached The Hearing of the Word preached is the ordinary outward means in which and by which the Spirit of God doth work Faith So many then as desire to get true Faith and to have it wrought in them by the Holy Ghost must attend on this Ordinance of God they must frequent it on all occasions omitting no opportunities of partaking in it As ever thou desirest to have saving Faith wrought in thee so make conscience of often Hearing the Word of Faith Do not look that God should work this precious Faith in thee if thou use not the ordinary means this means is the hearing of the Word preached Quest May we not get Faith by reading the Word or by hearing it read Answ God is able to work Faith by bare reading of the Word and no doubt he doth so sometimes but that course is extraordinary The ordinary course which he taketh is to work Faith by the Preaching of the Word this is the ordinary and most powerful means sanctified of God for the begetting of Faith in mens hearts Therefore trust not to bare reading as if that were enough for the attainment of Faith but wait and depend upon the Word preached and withal desire God to joyn his Spirit with his Word to make his own Ordinance effectuall to thee this he hath promised to do Isa 59. ult So much of the meanes to get Faith Now the means to cherish and increase it are four especially 1. The diligent hearing of the Word in publick and often reading and searching of the Scriptures in privare for as the Word is a means to breed and beget Faith so the same Word is a notable means continually to nourish and encrease it 1 Pet. 2. 2. As new born Babes desire ye the sincere milk of the Word that ye may grow thereby The second means is the conscionable Use of the Sacraments these are seals set to the Word especially the Lord's Supper the proper End and Use whereof is to nourish and strengthen Faith in us We should therefore be carefull to partake of it often Also to meditate often of our Baptism for strengthning of our Faith The third means is frequent Prayer unto God for the confirming of our Faith Thus the Apostles of Christ prayed Lord increase our Faith Luk. 17. 5. The fourth means is often and serious Meditation upon the Promises of God made in the Gospel to such as truly turn from their sins and fly unto Christ by Faith as Isa 55. 7. Joh. 3. 16. These Promises are generally and indefinitely propounded think of them often and apply them to thy self thus we see the means to get and encrease Faith Let us conscionably use them that we may attain to this precious Faith and that having gotten it we may keep it It is the principal Grace that makes a Christian it is the chief riches of a Christian making us Partakers of Christ in whom are hid all the treasures of Grace and Salvation The sixth and last thing propounded to speak of is the usual Lets and Hinderances which keep men from true Faith The first is a vain and false perswasion of Faith which many take up and yet are far from true Faith They have some good things in them which they falsely suppose to be evidences of true Faith and yet they are not For example Many men live civilly in outward Conversation being free from gross vices they deal justly with their neighbours they come to Church duly and hear the Word yea some go further they take some delight in hearing of the Word they are willing also to confer of it with others they love the Company of good Ministers and good Christians yea further it may be they use good exercises in their Families as private Prayers Reading and the like These good things they do and hereupon the Devil and their own deceiptful heart perswades them that they have true Faith and are very good Christians when alas they are far from it Such must know that one may be neer the Kingdom of Heaven and yet not enter into it Thou mayest be almost a Christian with Agrippa and not altogether a Christian thou mayest have many good things in thee and yet want saving Faith Deceive not thy self with vain shews of civil honesty or outward formality in Religion Rest not in â—hese or in any common gifts that may be in an Hypocrite but strive to have more in thee than can be in a meer civil honest man oâ—â— formal Hypocrite get true Faith and then thou out-strippest them both A second hinderance that keeps many from believing is the greatness of their sins which when they look at they begin to think with Cain that they are greater than they can bear or greater than God can or will
that this Lake was about twenty Miles in Compasse Josephus saith it was forty furlongs broad and a hundred long De Bello Jud. lib. 3. c. 18. It was near unto sundry famous Towns of Note as Capernaum Tiberias Bethsaida Chorazin and others as Adrichomius Writeth Now near unto this Lake of Genesareth our Saviour Christ conversed much teaching and working sundry Miracles there which maketh it the more famous And it is likely that one cause why our Saviour did so much converse in this Place and why He now walked there was this because it was a populous Place where He might do the more good by His Doctrine and Miracles But not to insist longer on this I come to the second thing namely the Description of the Persons that were Called They are described 1. By their Names 2. By their Kindred and Parentage 3. By their particular Calling Fishers 4. By their Imployment in their Calling Touching the first of these their Names I will not here insist upon onely Note this that James is called the son of Zebedeus to distinguish him from â—ames the son of Alpheus which was another of the twelve Apostles Mark 3. 18. I proceed now to the second thing namely their Kindred and Parentage These were two Couples of Brethren and two of them were the sons of Zebedee Hence some gather That our Saviour Christ in making choyce of two Couples of Brethren to be Disciples and afterward to be Apostles did shadow unto us in some sort the unity and love that should be between Ministers of the Word that there should be a kind of Spirituall brotherhood between them and that they should affect and love each other as Brethren Paul often calleth Timothy his Brother So also he calleth his beloved Philemon Fellow-Worker But to let this passe I go on to the third thing which is their trade of Life they were Fishers Now this implieth that they were 1. Men of mean Estate and Degree because their Calling was so mean 2. That they were men unlearned and not furnished with the knowledge of Arts or Tongues So Acts 4. 13. 3. That they were not politick and Worldly-wise Men but rather plain simple-dealing men Such our Saviour Christ made choyce to be afterwards his Apostles Quest 1 Quest 1. How could unlearned Men be fit to make Apostles and to Preach the Gospel Answ Answ Christ made them fit before they Preached 1. By instructing and teaching them in his own Person for they heard his Preaching in publick all the time they lived with him and he taught them much See Mat. 13. 10 11. by private conference for they were after a sort his Family continuing with him for the space of three years and more all which time they had Christ to be their teacher 2. By the extraordinary powring out of his Gifts of the Spirit upon them which was done on the day of Pentecost after Christ's Ascension Acts 2. So then although our Saviour called unlearned men to be Apostles it follows not that such are fit in these times to be called to the Office of Ministers The calling of the Apostles was extraordinary and they were extraordinarily fitted of Christ for that Office because they were appointed to be the first Founders and Planters of the Christian Church but now that extraordinary Calling is ceased and men ought to be fitted for the Ministry by ordinary meanes namely by the study and knowledge of Arts and Tongues which are necessary in some good measure in all those that take on them the publick Ministry See 1 Tim. 3. 2. and 1 Tim. 4. 13. Quest 2 Quest 2. Wherefore did Christ Call mean and unlearned Fishermen to be his Disciples and afterward to be Apostles and not rather some of the Scribes Pharisees or Priests that were wise and great men in the World Answ Answ 1. To shew that his Kingdom being Spirituall John 18. 36. is not erected or promoted by Worldly means or helps as Wealth humane Learning worldly Policy c. Therefore when he was to set up his Kingdom among Men by calling and converting them to himself he imployed not such as were learned rich or great men but mean Fishermen Earthly Kingdoms are set up and enlarged by outward means as by force of Arms worldly Wisdom Policy c. But Christ's Kingdom is not promoted and furthered by such means as these but onely by the Divine Power of his Word and Spirit by which alone he calls and converts men to himself and so sets up his Kingdom in their hearts 2. To shew his Power in converting the World by such weak means even by the Preaching of poor and mean Fishermen that himself might have all the glory of this miraculous Work 1 Cor. 1. 29. That no flesh should rejoyce in his presence Observ 1 Observ 1. In that our Saviour calleth such poor and mean Persons to be his Disciples to believe in him and follow him we may gather that Christ Jesus in bestowing spiritual favours or priviledges on men doth not respect the outward quality or condition of their Person as Wealth Nobility of Birth Natural Wisdom or any worldly Greatness 1 Cor. 1. 26. And Mat. 11. 25. also Mat. 11. 5. The Poor have the Gospel preached to them Use Vse Comfort to those that are of poor and mean condition and quality in the World Christ will not reject thee for thy meanness or poverty nor deny the graces of his Spirit to thee if thou be carefull in using the means of Grace Christ will bestow his Grace upon thee as soon as upon the greatest Person in the World As worldly Wealth and Greatness do not commend any to Christ so neither doth the poverty or basenesse of any man's wordly condition move him to reject any or to deny his grace to them Observ 2 Observ 2. Christ can do great matters by weak means thus He converted the World by these Fishermen c. So much of the calling and condition of these Persons which Christ called in that they were Fishermen The fourth thing to be considered is their diligent imployment in their Calling It is said That Simon and Andrew were casting their Nets into the Water and James and John were busied in mending their Nets so that as they had a particular Calling so they were diligent in the Duties of it Observ Observ From their example learn this That every one that lives in the Church should not onely have some particular Calling whereinto do good in Church or Commonwealth but that he ought also painfully and diligently to imploy himself therein No Person Man or Woman should live idlely or unprofitably but must take pains in some honest Calling labouring with body or mind This was God's Ordinance at the beginning immediately after Adam's Fall as we see Gen. 3. 19. By sweat of face understand here any painfull Labour of body or mind See also Eph. 4. 28. and 2 Thes 3. 10. The examples also of the Faithfull in Scripture do prove it
casting out and laying his Nets or in drawing them up or in mending them or in sorting the fish c. So a Minister hath many painful emploiments in his Calling c. See for this Point 1 Tim. 3. 1. 1 Tim. 5. 17. Revel 2. 2. Use Vse See how equal a thing it is that the Labourer should have his wages he is worthy of it as our Saviour himself faith Luke 10. 7. This is God's Ordinance that such as take pains in preaching the Gospel should live of the Gospel 1 Cor. 9. 14. Observ 5 Observ 5. I will make you c. Learn that Christ maketh and fitteth his Ministers for the Execution of their ministerial Office c. So much of the third general Point considered in this History of the Vocation of these four Apostles viz. The Calling itself Now followeth the fourth and last thing to be spoken of namely their obedience yielded to this Calling of Christ in that it is said They followed him And this their obedience in following him is amplyfied by the promptness and readiness of it which they testified by two things 1. By forsaking their Goods and their Father Zebedeus 2. By doing this speedily They might have made many excuses as that they were loth to part with their Nets and Ship and other Goods also that their Parents and other Friends were dear to them and that by the Law of God they were to honour and obey them and not to forsake them Again they might object the danger that might ensue to them by following Ohrist seeing John Baptist who had Preached Christ before them had sped so ill being imprisoned by Herod as we heard before Ver. 14. But notwithstanding all these impediments they willingly and chearfully follow Christ and that with the forsaking of their Goods and Friends Quest 1 Quest 1. Did Christ's bare and naked words uttered to them cause them thus readily to follow Him Answ Answ No for he did not only speak outwardly to their ears but withall he spake inwardly and effectually to their hearts by his Spirit inclining them to this prompt obedience And this is an argument of his Divine Nature that he was true God as well as Man in one Person seeing he was able by the Divine Power of his Spirit to work so upon the hearts of these men that he caused them to follow him so readily And thus our Saviour at other times shewed his Divine Power by working on the hearts of men So Mat. 21. He so inclined the heart of him that was owner of the Asse to let her Colt go so soon as it was but demanded See also Mat. 9. 9. Quest 2 Quest 2. In thaâ— it is said They forsook their Nets and Ship and their Father It may be demanded Whe her they did wholly and finally leave them so as never to return to them again afterwards nor to have any use of their Goods or company with their Friends Answ Answ Not so for Mat. 8. 14. it appeareth that Peter still retained the right and possession of his House because it is said That Jesus came to Peter's House and Ver. 29. of thiâ— Chap. it is called the House of Simon and Andrew yea further we read John 21. that after Christ's Resurrection Peter used fishing again which shews that he had not so forsaken his Nets as never to use them again In like sort we read Math. 9. that although Mathew the Publican followed Christ yet he still retained the possession of his House for it is said That Jesus sate at meat in his House Ver. 10. Therefore we must know that these Disciples did not so wholly and utterly forsake their Goods and Friends as never afterward to use them any more upon occasion but they forsook them in regard of the ordinary use of them and so far forth onely as they might hinder them in their ordinary conversing with Christ and following of Him Now to the Instructions to be gathered from the Words Observ 1 Observ 1. By the example of these Disciples forsaking their Goods and Friends at Christ's commandement we learn That when God doth call us to the performance of any Duty or Service we must yield obedience to his Will though it be with the losse or forsaking of all worldly things that are dear to us as Goods Liberty Friends c. Gen. 12. 1. Abraham left his Country and Kindred at the Commandement of God So 1 King 19. 20. Elisha being called to follow Elijah to become a Prophet left the twelve Yoak of Oxen with which he was Plowing c. Psal 45. 10. The Church must forget her Kindred and Fathers House that she may cleave unto Christ being called to it So these Disciples c. Thus the Martyrs in Queen Maries time being called to give Testimony to the Truth and to stand out in defence of the Gospel they did it with the forsaking of Liberty Lands Goods Friends and Life it self The like obedience must we shew unto the calling of God or of Christ in the same or in the like Case Reas 1 Reas 1. The Glory of God and of Christ Jesus ought to be more dear to us than any thing in the World besides Yea than our own Selves Reas 2 Reas 2. There is a most excellent Reward promised to those that forsake the things that are deâ—rest to them for Christ's sake Math. 19. 29. Every one that hath forsaken Houses or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my Name sake shall receive an hundred fold and shall Inherit everlasting Life Use 1 Vse 1. See that it is not so 〈…〉 matter as some think to be a good Christian Some fondly surmise That if they be baptized into the name of Christ and do live in the Visible Church if they be called and accompred Christians If they come to the Church and outwardly conform to the Word and Sacraments that this is enough then they are Christians good enough and shall come to Heaven as well as the Holiest But know this If thou wilt be a true Christian indeed thou must not onely make an outward profession of Christ's Name and Religion but thou must be content for his sake if he shall call thee to it to part with this World and all things in it be they never so dear to thee Now this forsaking of the World and Wordly things for Christ's sake is a Lesson hard to be learned and practised as we may see in that young man that came to Christ Mat. 19. 22. Use 2 Use 2. This teacheth us daily to prepare ourselves to the practise of this Point even to the forsaking of all Earthly things at the Will and Commandement of Christ if we should be called to it To this end we must daily strive to forsake the things of the World in heart and affection that so we may be able to do it actually when God shall call us to it Take heed then that we set not our hearts too
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
but also being in them he can frame and utter an audible Voyce and such as may be understood So here and afterwards Chap. 5. 7. and at other times See Acts 16. 17. So also he can utter a Voyce in other living Creatures which he enters into as he did in the body of the Serpent Gen. 3. Not that the Devil can give an immediate power of speech either to Man or to any other Creature but he doth it by help of some naturall causes or means which he makes use of to this purpose And when he speaketh in any Creature it is in such a Creature as hath some natural abilities and fitnesse either to speak or to utter some kind of imperfect Voyce c. See Perk. Discourse of Witchcraft Chap. 1. Sect. 4. Now to speak more particularly of the Words which the Devil here speaking in the party possessed did utter to our Saviour In which consider three things 1. The Devil beginning now to feel the Divine Power of Christ opposing him doth intreat our Saviour to forbear troubling or disquieting him and his fellows Let us alone 2. He doth expostulate with our Saviour 1. About the Cause of his molesting him and his fellows What have we to do with thee thou Jesus c. 2. About the end of his coming Art thou come to destroy us 3. He doth make a fained and hypocriticall confession of Christ I know thee who thou art c. Touching the first Let us alone Some take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used here in the Original Text to be onely an Adverb of crying out and therefore they translate it Ah what have we to do with thee c. But it is rather to be taken as a Verb of the Imperative Mode signfying as much as Let us alone The Devil intreats our Saviour to forbear troubling or molesting him or his fellows that is other wicked Spirits which now possessed the bodies of other persons by casting them out of their holds Observ Observ How loth and unwilling the Devil is to forgo his hold or possession which he hath gotten in the bodies of Men at any time very loth he is to be dispossessed c. Therefore here he makes suit unto Christ to let him alone c. And to this purpose also tend the words following which he further useth to our Saviour viz. To move and perswade him if it might be not to cast him or his fellows out of their Possessions Hence also it was that this and other wicked Spirits did so much struggle against the Power of Christ when he was about to dispossesse them See more of this afterward upon Ver. 26. and Chap. 5. 7 8. It followeth What have we to do with thee c. The wicked Spirit doth expostulate the matter with our Saviour about the cause of his molesting him and his fellows and he seems to complain against Christ and to accuse him at least indirectly as if he dealt injuriously with him and his fellows in going about to cast them out seeing they had nothing to do with him that is they did not meddle against him neither had any way justly provoked or offended him q. d. what Cause is there in us why thou shouldest trouble us and go about to dispossesse us seeing we meddle not with thee nor have done thee any wrong c See 2 Sam. 19. 22. the like Speech used by David to Abishai in like sense What have I to do with you ye sons of Zerviah that ye should this day be adversaries to me What Cause is there in me or have I given you why ye should shew your selves enemies to me in molesting me and by provoking me against Shimei c. Thou Jesus of Nazareth This was the usuall name then given to our Saviour by the common People among the Jews The reason whereof was 1. Because his Mother the Virgin Mary dwelt there Luke 1. 26. And there she conceived him in her Womb it being a City in Galilee There also both she and her reputed Husband Joseph lived afterward for which cause it is called their own City Luke 2. 39. 2. There also our Saviour Christ did live and was brought up-under and with his Parents during the time of his private Life untill he was about thirty years of age Hence it was That he was commonly called Jesus of Nazareth and not for that he was born there 〈…〉 born at Bethlehem Matth. 2. Now some do further thin◠〈◊〉 the Devil gave this title now to our Saviour in policy thereby to nourish the common People in that error which they held concerning Christ that he was not the true Messiah because he was of Nazareth whereas the Messiah was to come out of Bethlehem See Joh. 1. 46. and Joh. 7. 52. But this I leave as uncertain although it is not altogether unlikely Observ Observ The Devil here pretends that he did not meddle with our Saviour nor had any way provoked or offended him and therefore implyes that our Saviour dealt injuriously with him and his fellows in going about to cast them out yet all this was false for 1. It was a just offence to our Saviour that these wicked Spirits did enter into Mens bodies to possesse and abuse them at his pleasure 2. It was therefore no wrong at all unto these Devils that our Saviour went about to dispossesse them Here then we see and learn that the Devil is a lyar and a false accuser of others He sticks not here at least indirectly to belye our Saviour and falsly to slander and accuse him as if he dealt hardly and unjustly with him and his fellows in going about to dispossesse them withall pretending but falsly that they had not provoked him or given him any cause thus to proceed against them All was false and herein the Devil shewed himself not onely a lyar but a slanderer and false accuser even of Christ himself c. So he falsly accused God himself unto Eve Gen. 3. and he falsly accused Job unto God Job 1. 9. And Rev. 12. 10. He is called The accuser of the Brethren c. yea he hath his name from slandering and false accusing for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Slanderer and as his name is so is his nature as was said of Nabal c. Use 1 Vse 1. This must teach us not to believe the Devil when he suggesteth wicked thoughts to us either against God's Justice Mercy Providence c. or against our Brethren and perswades us to â—ntertain such thoughts Remember that Satan is a lyar and slanderer both of God and Men and therefore such thoughts coming from him we are not to believe or give any credit at all to them Use 2 Use 2. Beware of the sins of lying and slandering or false accusing for these are the Devil 's proper sins and the more any is given to them the more like they are to him c. Mark 1. 24. Let us alone What have we to do with
Miracles by his help because he did confesse him and seem to honour him so much Hence as some think grew that wicked slander of the Pharisees against our Saviour that he cast out Devils by Belzebub Matth. 12. 24. So much of the sense of the Words Observ Observ There is an Historicall Faith in the very Devils whereby they know and believe in generall that Christ is the Son of God and the Messiah or Saviour of Mankind Therefore they confesse him so to be as here and else where in the Gospels as Mark 3. 11. Thou art the Son of God c. So Acts 19. 15. Jesus I know and Paul I know c. Yea further they know and believe in general the Truth of the Word of God both the Law and Gospel Therefore Jam. 2. 19. it is said The Devils Believe and Tremble Quest. Quest How come they to this Historicall Knowledge and general Faith Answ Answ Not by supernaturall enlightning of God's Spirit where of they are not partakers But 1. By help of that naturall light of understanding which they had by Creation which though it be much obstructed and lessened by their Fall and Apostacy from God yet it is not quite taken away but they still retain since their Fall a great measure of naturall understanding which no doubt helps them to conceive the things set down in the word of God 2. They attain to this generall Knowledge and Faith by experience and observation 1. Of the Ministery of the Word in the Church for when the Word is Preached they perceive what is taught and cannot but yield assent to the Truth of it 2. By seeing the Miracles of Christ living upon Earth 3. They do also perceive what is written both in the Scriptures themselves and in other good Books by which means they come to increase their Knowledge Nevertheless though they have this Historicall Faith yet they come far short of true Faith because they cannot apply those things which they know to themselves for any good or comfort to themselves nor make any use of them Vse 1. This condemneth such as come short of the Devils themselves in this Historicall Faith How many have we that are grosly ignorant in the Word of God both in the Doctrine of the Law and Gospel How many that are meer strangers to the Scriptures How many that are to seek in the plainest and easiest grounds of Christian Religion scarce knowing so much as the meaning of the Commandements or Lord's Prayer or of the Articles of the Creed The Devils go beyond these in the Knowledge of Christ and of his Word and what a shame is this for them Again others though they perhaps know something of the Word yet give not assent of mind to the Truth of it Object Object God forbid but we should belive the Word to be true Answ Answ But thy loose profane life shews the contrary If thou didst indeed believe and rest firmly perswaded that the Soul that sinneth shall dye or that covetous Persons Drunkards Raylers c. shall be shut out of God's Kingdom wouldst thou live in these or the like Sins Perhaps thou believest the promises but not the threatnings of the Word to tremble at them But the Devils believe both though they cannot apply the promises to themselves for Comfort or Salvation Use 2. Rest not in an Historicall Knowledge or Faith if thou do it will not save thee for if it would then it would save the Devils for they have this literal Knowledge and general belief of the Word Dost thou think it enough to know and believe that Christ dyed for Sinners The Devil and his Angels know and believe as much Labour then to out-strip them and to get a better Faith then is in them Labour to apply to thy own Soul the promise of Salvation through Christ and not onely to know the Word but to frame thy Heart and life to it c. The Holy One of God The Devil 〈…〉 the former words professed in generall his Knowledge of Christ now he professeth more particularly what he is The meaning of the Words see before Observ Observ 1. Hence we may learn this truth even from the mouth of the Devil that that Jesus which was born of the Virgin Mary is the true Messiah foretold by the Prophets that is that Speciall and Eminent Person which was Ordained of God to be the Saviour of Mankind Our Saviour professeth as much of himself Joh. 4. 26. And Paul testified to the Jews at Corinth Acts 18. 5. that Jesus was that Christ Reas 1 Reas Whatsoever the Prophets foretold concerning the Person or Office of the Messiah is fulfilled in this Jesus they foretold nothing touching his Conception Birth Sufferings Resurrection c. and touching the Circumstances of them but it is all verified in this Jesus as might be shewed at large But I will not here insist upon it Vse Vse See the fearful Judgment of God resting upon the Jews at this Day in that for the sin of their Ancestors in Rejecting and Crucifying the Son of God they are given over of God to such blindnesse and hardnesse of heart that they stand out in denyall of this that Jesus is the Christ which yet the Devils themselves do here acknowledge See Rom. 11. 25. Blindness or hardness is come to Israel c. and Ver. 22. Behold the severity of God towards them c. It is a wonder That they reading in the Prophets those things which are there spoken of the Messiah and finding them all fulfilled in this Jesus yet deny him to be the true Messiah notwithstanding that themselves are driven to confesse that the time appointed for his coming is expired many hundred years ago Let us be warned by their example to take heed of willful rejecting Christ or his Word lest the Lord justly give us over to blindness and hardness of heart Observ 2 Observ 2. Christ Jesus is a Person most Holy and Sanctified in extraordinary measure Revel 3. 7. Thus saith he that is Holy and True Hebr. 7. 26. Such an High Priest it became us to have who is Holy Harmlesse Vndefiled separate from Sinners Now He is thus Holy both in Himself and in respect of His Church 1. In Himself 1. As He is God so he is essentially Holy yea Holinesse it Self 2. As He is Man and that both in His Conception and Birth as also in his whole Life In His Conception and Birth He was not onely pure from all Sin but also indued with a fulnesse and perfection of Sanctifying Grace so far as his humane Nature was then capable of it Object Object He came of Adam's Posterity which is wholly tainted with sin How then can He be holy in His Conception and Birth Answ Answ He descended not of Adam in such manner as other Men do that is by ordinary Generation but he was extraordinarily conceived in the Virgin Marie's Womb by the special Vertue and Power of the Holy Ghost See
Luke 1. 35. Again as he was Holy and Pure from Sin in his Conception and Birth so also in his whole Life in that he was perfectly conformable to the Law of God the Rule of Holiness 2. In regard of his Church he is Holy conveying and communicating his Holinesse to the Faithfull sanctifying his Church See 1 Cor. 1. 30. Eph. 5. 25. Use 1 Use 1. Comfort to the Faithful that are lively Members of Christ He will impart his holinesse to them sanctifying them by his Spirit And besides the inherent holiness of his own Person is imputed to them of God upon their believing in his Christ This may comfort them against the manifold impurities and sinfull corruptions which they find and complain of in themselves Use 2 Use 2. Strive to resemble Christ in holinesse labouring for a sanctifyed Heart and Life c. The more holy the more like unto Christ Mark 1. 25 26. And Jesus rebuked him saying Hold thy peace and come out of Him And when the unclean Jan. 3. 1618. Spirit had torn him and cryed with a loud Voyce he came out of him VVEE have heard of the Description of the Person upon whom this Miracle was wrought Now followeth the Miracle it self concerning which two things are recorded by the Evangelist in these two Verses 1. The means freely used by our Saviour in casting out the unclean Spirit viz. The words which he spake to him consisting of two Parts 1. A Reproof 2. An Injunction commanding him to be silent and to go out of the party possessed Ver. 25. The second thing is the effects which the words of our Saviour wrought upon the unclean Spirit causing him 1. To tear the Body of him that was possessed 2. To cry Out 3. To go out of the Party Rebuked him Or sharply Reproved him for confessing him Hold thy peace Or be Dumb or Silent Quest Quest Why doth our Saviour Rebuke him for confessing him and enjoyn him silence Answ Answ 1. Because the Devil was no fit person to professe Christ or his Truth and that because he is the Father of lies and the greatest emeny to Christ and his Truth Therefore our Saviour would not accept of his confession 2. Because he knew the Devil confessed the Truth with an evil intent and purpose and for sinister ends as we have heard before viz. 1. To flatter Christ and to perswade him if it might be to let him alone and not to cast him out 2. To discredit the Truth by his Testimony 3. To perswade the People that our Saviour had some commerce and fellowship with Satan and used his help in working Miracles because he seemed to commend and honour him so much Now our Saviour knowing the Devil's Hypocrisie and deceitfulness in confessing him for such evil ends doth therefore reprove him and command him silence 3. The time of the full manifestation of Christ's glory was not yet come c. It followeth in the words And when the unclean Spirit had torn him That is tortured his Body with much pain either by racking the Members or joynts of it o◠by 〈◊〉 it violently from place to place for it is said Luke 4. 35. That he threw him into the midst of them yet withall it is 〈…〉 That he hurt him not that is though he put him to great pain and torture yet he had no power to maim any membe◠〈…〉 of his body but the man remained whole and sound having all the limbs of his Body perfect after the Devils going out of him Quest Quest Why did the Devil thus torture him immediately before his going out Answ Answ To shew how unwilling and loath he was to be dispossessed and cast out therefore he would do all the hurt he could before he went out Therefore also it follows That he cryed out aloud not onely for fear of Christ's Power but also to shew how he was vexed and grieved at this that he must be cast out shewing his unwillingness to leave his Hold. He cryed Out Not that he uttered any words or speech as he did before but onely a confused hideous noyse expressing his fear and grief for that he must be thrown out So much of the sense of the words in these two Verses Observ 1 Observ 1. In that our Saviour would not suffer the unclean Spirit to confesse him we learn That it is good wisdom for us not to hearken to the Devil though he speak that which is true in it self Reas Reas Because Joh. 8. 44. he is a Murtherer from the Beginning and abode not in the Truth because there is no Truth in him when he speaketh a lye then speaketh he of his own for he is a lyar and the Father thereof Though he sometimes utter that which is true in it self yet it is not true as it proceeds from him because he speaketh with a lying false and deceitfull intent and purpose that he may insnare us Matth. 4. 6. The Devil spake truth in alledging Scripture yet because he spake it with a deceitfull and lying intention our Saviour would not hearken to his perswasion Use 1 Use 1. How much more are such to be blamed who give heed to Satan when he speaketh that which is false As for example when he perswades them that it shall be for their good if they will yield to his suggestions that they shall gain much profit and pleasure by it as he perswaded Eve So when he perswades Men that they may come to Heaven without Faith or Repentance or that they may escape Hell though they continue in their sins These things being utterly false in themselve◠what folly and madness is it for men to believe the Devil when he speaketh such things If he be not to be hearkened to when he speaks Truth because he speaks it with a lying intention then much lesse should we hearken to him when he speaketh things utterly false in themselves Use 2 Use 2. Have nothing to do with Satan nor give any heed at all to any thing when he speaketh or perswadeth seek not to learn the Truth of Satan c. Whether it be true or false in it self yet still that which he speaketh is false and deceitfull as it comes from him because in every thing that he speaketh he intends our hurt and mischief Gen. 3. 5. When the Devil perswaded Eve that if they would taste of the forbidden Tree they should come to know Good and Evil this was true in some sense but the Devil spake it with a lying and deceitful purpose Therefore it had bin far better for her not to have hearkened to him Observ 2 Observ 2. In that our Saviour commandeth the evil Spirit to be silent and to go out and he is forced to obey his command Hence we learn That Christ is Lord over the wicked Angels having absolute Power and Authority over them to over-rule them at his pleasure If he had this Power and Authority over them while he lived on Earth in
preparatives that went before his Preaching one whereof is that Simon Peter with the other Disciples that were with him viz. Andrew James and John did follow after Christ to find him out Ver. 36. The other is the mutuall conference that passed between Christ and them after they had found him In which conference we have two things to consider 1. Their speech used unto Christ making report to him of the Capernaites seeking for him Ver. 37. 2. His answer to them In which 1. He requires them to go with him into the next Towns that he may Preach there 2. He alledgeth a reason for that end Ver. 38. First To explain the Words and then to gather the Instructions which arise from these three Verses Followed after him The Greek word 〈…〉 fâ—llow diligently Quest. Quest Wherefore did these Disciples thus diligently follow 〈…〉 â—one apart Answ 1 Answ 1. Out of a desire which no doubt they had to enjoy his sweet and heavenly society as they had done before 2. Out of a conscience which they had of that Duty unto which they were lately called which was to be his Disciples and ordinary followers of him All men seâ—k for thee That is all those of Capernaum where he preached and wrought so many Miracles the Day before Quest 1 Quest 1. Wherefore sought they Him Answ Answ That having found him they might perswade him to stay with them in the City of Capernaum where he had begun to Preach and Work Miracles Luke 4. 42. It is said The People sought him and came unto him and stayed him that he should not depart from them Quest 2 Quest. 2. What moved these Capernaites so much to desire Christ's company and presence Answ Answ No doubt they were moved to it chiefly by two things 1. By the hearing of his divine Doctrine and powerfull Preaching which was such as bred astonishment in them as we heard Ver. 22. 2. By the sight of his great Miracles which he had wrought among them in so great a number This bred a high esteem of his person and to cause them to desire his abode with them Quest 3 Quest 3. Did all these seek Christ in sincerity of heart and out of a true love to him and to his Doctrine and Miracles Answ Answ It is likely that many if not the greatest part desired his company for sinister respects as either for Novelties sake because they heard and saw strange things spoken and done by him or else because he did good to the bodies of so many by curing diseases and casting out Devils and yet it is probable that some of them did unfeignedly seek Christ out of love to his Person and out of a sincere desire to profit by his Doctrine and Miracles Ver. 38. Let us go into the next Towns The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth as much as Village-Towns whereby are meant such Towns as were lesse then Cities and bigger then the ordinary smallest Villages and it appears by that which follows Ver. 39. that they were such Towns as had Synagogues in them Therefore came I forth This is to be understood of his incarnation or coming in the Flesh Then he came forth from God and came into the World The like Phrase used Joh. 8. 42. where he saith He proceeded forth and came from God and Joh. 16. 27. Ye have believed that I came out from God c. Therefore Luke 4. 43. he saith That he was sent for this purpose Now in these words when he saith he came forth or was sent for this end to Preach in other Towns he yieldeth a sufficient reason why he would not stay at Capernaum as the People would have him namely because he was Called and Appointed of his Father to Preach in other Towns as well as in Capernaum and for this end He came into the World Quest Quest Is it lawfull or fit for Ministers of the Word in these times to go up and down from place to place and to preach in every place where they come as Christ did not settling themselves in any one place Answ Answ Not so for our Saviour had a speciall Calling to preach in sundry places and namely in all the Towns and chief Villages of Galilee as himself here sheweth So had the Apostles a generall Commission to preach to all Nations Matth. 28. 19. But now the ordinary Pastors of the Church have no such warrant Therefore they may not ordinarily wander up and down and take upon them to preach every where where they come but keep themselves to that particular Place and People over which they are set to teach them So 1 Pet. 5. 2. Feed the Flock of God which is among you c. or as some read it which dependeth upon you And Acts 20. 28. Take heed to your Selves and to all the Flock over which the Holy Ghost hath made you Overseers c. Not but that it is lawfull sometimes upon extraordinary occasions for an ordinary Pastor or Minister of the Church to Preach abroad out of his own Cure but he is not to keep an ordinary Course of wandering about to preach So much in way of clearing the just meaning of these three Verses Now I come to the Instructions Observ 1 Observ 1. From the example of the Disciples and of the People of Capernaum so carefully and diligently seeking Christ and desiring to enjoy his bodily presence we may learn the like care and diligence in seeking to enjoy his Spirituall presence yea if they were so carefull and desirous to have his Bodily presence then much more should we desire and labour to enjoy his Spirituall presence Quest Quest What is this Spirituall presence of Christ Answ Answ It is that whereby he being now in Heaven onely as touching his humane nature yet is present in and with the Faithfull on Earth by his Spirit and by the gracious working of it Matth. 28. ult This spirituall presence we must seek See Cant. 3. 2. Quest Quest How are we to seek Christ's Spirituall presence Answ Answ Labour for Faith by which Christ may come to dwell in our hearts Eph. 3. 17. Use the means to attain to it 1. Attend upon the publick Ministery of the Word where Christ is present to work Faith Matth. 28. 20 Cant. 1. 8. 2. Come often to the Lord's Supper c. Use 1 Use 1. This reproveth such as have no desire of Christ's Spiritual presence in their hearts neither do they seek or labour for it They use not the means to get Faith in Christ whereby He might come to dwell in their hearts and to rule and bear sway in them by his Spirit They come not duly to hear the Word c. All this neglect of seeking Christ's presence is because they feel no want of it they know not how miserable they are without Christ and without his Spirit dwelling in them therefore they are content to be without him still Use 2 Use 2. Let us above all
the Lord c. Under the Law there were many thank-Offrings Thus have the Saints and faithfull ever shewed their thankfullness for blessings received especially David in sundry Psalms There are more Psalms spent in Thanksgiving then in any other Argument Hezekiah Esay 38. 9. Reas Reason Equity it self requireth that we receiving all good things from God for our Souls and Bodies should be thankfull unto him for the same we look for as much at the hands of those to whom we have done any good turn Use 1 Use 1. It reproveth such as are unthankfull for mercies received from God Some scarse take notice of the blessings and favours of God which he dayly bestoweth on them though he renew his mercies every Morning yet they think not seriously of them How great a Dishonour is this to God so little to regard his mercies A mortall man takes it ill if we take no notice of his kindnesses and will not God much more Others if they take notice or think of Gods mercies yet have not Hearts or mouthes to yield him true praise for the same They may perhaps use some formall words of Thanksgiving but it is onely a lip-labour their hearts are not affected with feeling of Gods Mercies nor with true desire of glorifying him for them So to give thanks is to take Gods Name in Vain Use 2 Vse 2. Labour to shew true thankfullness to God for all blessings Spirituall and Temporall which we have received and do dayly receive from him Hypocrites will sometimes pray to God for the things which they want but they are not so forward to shew thankfullness for blessings received let us make Conscience of this as well as of the other This thankfulness must be 1. Inward in the heart which must be affected with a true feeling of God's love and goodnesse manifested in his blessings bestowed on us with an earnest desire of glorifying him 2. Outwardly expressed and that two wayes 1. In Word and Tongue praising God sacrificing to him the Calves of our lips Hos 14. 2. and Heb. 13. 15. By him let us offer the Sacrifice of Praise to God continually that is the fruit of our lips giving thanks to his Name Thus David professeth that he would praise God with his tongue and lips 2. Our thankfulnesse must outwardly be shewed in our Life and Conversation and that two wayes 1. By our conscionable obedience yielded to the Will of God and to all this Commandements Psal 50. 23. 2. By using those Blessings which he bestoweth on us to his Glory honouring him with them Prov. 3. 9. Motives to this Duty of thankfulnesse to God 1. It is a Duty very pleasing and acceptable to the Lord He accompts it as a speciall honour done to him Psal 50. the last Ver. He that offereth Praise glorifieth me See 1 Thes 5. 18. 2. Consider our unworthinesse of the least Blessing which we receive Herein Jacob is a pattern to us Gen. 32. 10. 3. Consider the worth and excellency of those Blessings which we enjoy from the hand of God For example think but of one benefit namely The forgivenesse of our Sins how excellent is it That alone makes a man happy Psal 32. 1. and the want of it makes him miserable c. 4. It is all that we can render to God for his benefits Psal 116. 12. Therefore we should be the more carefull of this Duty It followeth For a Testimony unto them To testifie to the whole order of the Priests that thou art Miraculously cleansed by Divine Power that so they seeing this Miracle may either acknowledge me to be the Son of God and true Messiah or else be left unexcusable if they deny it Observ 2 Observ 2. Hence gather That the Miracles of Christ were as so many Witnesses to testifie and prove unto the World the truth of his God-head and that he was the true Messiah But this Point hath bin more then once spoken of before in handling this Chapter Ver. 45. But he went out and began to publish it c. Notwithstanding the straight charge given him to the contrary he reported the Miracle abroad openly and commonly as the words here used do imply Quest Quest Whether did he well in divulging the matter thus Answ Answ It is likely his intention was good that by this means he might set forth Christ's Glory who had wrought this Miracle and that he might also shew his thankfulnesse for the benefit of health received but yet it was a fault in him thus to publish and blaze abroad the Miracle because our Saviour commanded him the contrary and whatsoever is contrary to Christ's Commandement must needs be evil and sinfull Observ 1 Observ 1. See here the great corruption of our Nature causing us to be most apt and forward to do those things which the Lord doth most straightly forbid us The more our Saviour forbad this Leper to publish the Miracle the more apt and forward was he to blaze it abroad Rom. 7. 8. Paul saith That Sin taking occasion by the Commandement wrought in him all manner of concupiscence c. and Ver. 13. Sin by the Commandement becomes exceeding sinfull The corruption of man's 〈◊〉 is in this respect like unto a great Flood of Waters which if it be stopped and 〈◊〉 up striveth the more violently to break out or not unlike a wild or untamed Horse who the more he is curbed and held in with the Bridle the more he rageth and striveth to break loose Lot's Wife straightly forbid to look back to Sodom yet looked back Gen. 19. The Israelites straitly forbidden all Idolatry yet were much given to it Use 1 Vse 1. To humble us in the sight and feeling of this our vile and corrupt Nature which of itself is so apt to rebell and make restance against the Will and Commandement of God Rom. 8. 7. The Wisdom of the Flesh is Enmity against God for it is not subject to the Law of God neither indeed can be The best of us have a spice of this rebellion in us let us take notice of it and bewail it in our selves we are here like to little Children c. Experience shews us how apt many are to do things most plainly forbidden in the Word of God Use 2 Vse 2. Labour daily in the mortifying of this our corrupt Nature which makes us so prone to rebell against the Will of God and pray unto God to subdue this rebelliousnesse of our nature by the power of his Spirit and to make us pliable and yielding to his Will and Commandement in all things which he injoyneth us to do or to leave undone Observ 2 Observ 2. In that this Leper sinned against the Commandement of Christ in doing that which he forbad him though he did it with a good intention to honour Christ Hence we may learn That it is a sinne against God to do any thing contrary to his revealed Will and Commandement though it be done with ne-never so good
those that hear the Word outwardly there are mentioned three sorts which though they hear it yet receive no Fruit by it See Ezek. 33. 31. Reas Reas The Fruit and Efficacy of the Word preached depends upon the Blessing of God and upon the operation of his Spirit accompanying the outward Ministery in the hearts of the Hearers 1 Cor. 3. 6. Therefore where these are wanting Men may be outward Hearers and yet not profit by the Word nay they may grow worse by it and become more hardned in their sins as there is no doubt but these Scribes and Pharisees upon hearing Christ grew more malicious against Him and his Doctrine Vse Vse Let none think it enough that they come to the places where the Word is taught and vouchsafe their presence to hear it outwardly It is a foolish conceipt of some whereby they delude their own Souls to think that this is Religion and Christianity good enough if they come to Church and vouchsafe their bodily presence here and have their ears open to the externall sound of the Word But this may Hypocrites and wicked Men do nay thus may Reprobates do and such as shall never be saved such as Herod and Felix c. Luke 13. 26. Content not thy self with outward hearing rest not in that but come to the Word with sincere affection and with a mind to profit by it in Knowledge Faith and conscionable obedience Labour in hearing to find thy heart changed and thy Life reformed more and more Jam. 1. 22. Be doers of the Word and not hearers onely deceiving your Selves Now I proceed to the Exception it self which the Scribes took against Christ And first of the manner of their excepting They reasoned in their hearts Observ Observ See here from whence every sin takes the beginning even from the heart The malice and envy of the Scribes against Christ began in their hearts causing them inwardly to conceive ill of Him and there is no doubt but afterwards they uttered this their malice inwords by speaking evil of Him when they were gone out of his presence But first They think evil of him in their hearts before they utter it to shew us that all sin begins originally at the heart There it is first conceived and hatched Matth. 15. 19. Out of the heart come Adulteries c. Psal 14. 1. The Fool hath said in his heart there is no God The reason why profane Athiests live so as if there were no God is because they first conceive such thoughts in their hearts Jam. 4. 13. If ye have bitter envy and strife in your hearts glory not c. So Theft begins at the heart Josh 7. 21. and Oppression Mich. 2. 2. The Devil put it into the heart of Judas c. John 12. 2. Vse 1 Vse 1. Prov. 4. 23. Keep our hearts with all diligence As we have cause to watch over all our wayes so chiefly over our hearts that sin enter not there for if it do it will soon break out into evil Words and Actions That which the Apostle speaks of the Tongue Jam. 3. 6. is much more true of the Heart That it desiles the whole Body and sets on fire the course of Nature Above all therefore look to thy Heart to keep sin out thence that it take not rooting there Be carefull to resist it in the first motions of it arising in thy heart pray unto God that thou mayest have grace to abhor the first motions of envy malice pride uncleanness covetousness rash anger c. See 1 Pet. 2. 11. Slay sin in the first conception This is a Point of speciall Christian wisdom which if we will carefully practise would keep us from falling so dangerously as many do to the dishonour of God and wounding of their own consciences Use 2 Use 2. See where to begin the practise of Repentance and to reform sin in our Selves First get our hearts renewed and changed praying to God to give us new hearts as David Psal 51. 10. else in vain do we go about to reform our Words and Actions How should the Stream be stopped till the Fountain be first dammed up how should the Tree dye till the Root be killed Jer. 4. 14. O Jerusalem wash thy heart from wickednesse that thou mayest be saved How long shall thy vain thoughts lodge within thee Mark 2. 7. Why doth this man speak Blasphemies Who can forgive sins but God onely May 7. 1619. IN the end of the former Verse we heard of the manner of the Scribes excepting against our Saviour Now in this Verse is set down the matter of their exception which is this That they accuse Him of the sin of Blasphemy because he had pronounced forgiveness of sins to the sick of Palsie and of this accusation they yield a reason because it is proper to God onely to forgive sins therefore none that is a meer man may take it upon him without being guilty of Blasphemy Why doth this man speak Blasphemies The word Blasphemy doth signifie any hurtfull or reproachfull speech against God or Man Sometimes it is referred to Man and then it signifies any evil speech whereby the good name of another is hurt So Tit. 3. 2. Blaspheme or speak evil of no Man And Eph. 4. 31. Sometimes again and that most usually it is referred to God and so it notes out any speech tending to the reproach of God And of this Blasphemy there are especially three kinds 1. When anything is ascribed or given to God which derogates from his Glory or tends directly to his dishonour as to say He is the Authour of sin or that he is mortall or changeable or finite c. 2. When that which is proper to God is denyed Him or taken from Him as if one should deny God to be Almighty Just Creator and Governour of the World c. 3. When that which is proper to God is given to Man or to other Creatures And this is here meant by the Scribes They perceiving Christ who as they thought was but a meer Man to take upon him to forgive sins which is proper to God accused Him of Blasphemy And this they did the rather as is likely that they might bring Him in trouble and danger of His Life because by the Law the Blasphemer was to be put to Death Levit. 24. 14. And we must note the manner of their speech or reasoning within themselves they do not barely say or affirm in their hearts he Blasphemed but they thus question within themselves Who is this c Thereby shewing their great dislike and detestation of the sin of Blasphemy which they surmized him guilty of quasi dicerent Who is this that is so wicked and profane as to utter Blasphemies This is a Crime not to be suffered or born withall And note withall that they speak in the plurall number charging Him not with one but with many Blasphemies to aggravate the matter Who can forgive sins but God c Q. D. This
make to be reconciled If any of us were sick of such a disease as but one Physitian in the world could cure it what shift and means would we make to have the help of that one Physitian c. See more of this point upon chap. 11. v. 25. So much of those things which were commendable in these Scribes Now from the Consideration of those things which were Evill and discommendable in them we may also observe some points of Instruction Observ 1 Observ 1. In that they do maliciously Interpret the words of our Saviour taking them in the worst sense whereas they might have Interpreted them more favourably we may see that it is one property of malice to take the saying and doings of others in Evill part and to give a hard censure of them without cause Rom. 1. 29. The sin of Malignity or taking things in evill part is joyned with the sin of Malice in the Heathen to shew that they commonly go together Thus the Jews shewed their malice in taking the words of Christ in evill part Joh. 2. 20. See also Mark 3. 22. Vse Use Take heed of this Malicious practise of taking things done or spoken by others in the worst sense It is contrary to Love which thinks not evill 1 Cor. 13. 5. namely without just cause and sufficient ground therefore when things are doubtfully spoken or done make the best of them not the worst We know not with what mind or Intention things are spoken and done by others therefore judge favourably We would not have others take our sayings or doings with the left hand or in the worst sense c. Observ 2 Observ 2. It is no new thing for such as live most Innocently and Uprightly to be falsly accused of crimes whereof they are not Guilty Our Saviour Christ himself though he were most Innocent and free from all spot of sin and though he spake and did all things well yet was often falsly accused sometimes as a Glutton or Drunkard and a friend to Publicans and sinners sometimes as one that wrought Miracles by Belzebub sometimes as a Traytor to Caesar and enemy to the state and sometime as a Blasphemer as we see here And many other example we have of those that being Innocent and upright have been charged with false crimes So Joseph Daniel Stephen Paul c. Use Use Comfort to those that make Conscience of their wayes though they be evill spoken of or evill thought of without cause yea sometimes for well-doing and though wicked men lay false crimes to their charge yet no cause is there for them to be discouraged let them in this case remember the example of Christ himself and many others of the Faithfull who were wrongfully accused being Innocent look not to escape better then these have done The Devill is still like himself that is an accuser of the Brethren and one that stirs up wicked men his Instruments to accuse them and to speak and think evill of them without cause Nos modo id agamus ut nemo de nobis male loqui absque mendacio possit as Hierom saith Epist 14. ad Caelant Let it be our care so to live and carry our selves that no man may be able to speak evill of us without a Lye Observ 3 Observ 3. Lastly Observe here that these Scribes though men of great place and Authority among the Jews being Doctors and expounders of the Law yet do here shew their ignorance and error touching the person of Christ judging of him as of a meer man whence we may gather that no place or calling in the Church can exempt men from Error and ignorance in matters of Faith Joh. 1. 21. the Pharisees erred grosly touching John Baptist thinking that he was either Christ or Eliah And this we see in daily experience that Men of great place and Authority in the Church have their errors and oversights and do discover their ignorance in some things Use 1 Use 1. Therefore men of greatest place in the Church had need aswell as meaner persons to pray unto God for the Guidance of his Spirit to lead them into the Truth and to preserve them from Error for it is not the greatness or excellency of their place or calling that can exempt them from it Use 2 Use 2. This also teacheth us to take heed that we tye not our selves to the Judgment and Opinions of such men as are of great place and Calling in the Church for they are not exempted from Error but are lyable to it aswell as meaner persons therefore examine their Opinions by the Word of God and follow them onely so far as they agree with that 1 Thess 5. 20. Try all things c. Mark 2. 8 9 10 11 12. And immediately when Jesus perceived in his Spirit that they so reasoned within themselves May 9. 1619. He said unto them Why reason ye these things in your Hearts Whether is it easyer to say to the sick of the Palsy Thy Sins be forgiven thee or to say Arise and take up thy Bed and walk But that ye may know that the Son of Man hath power on Earth to forgive Sins He saith to the sick of the Palsy I say unto thee Arise and take up thy Bed and go thy way unto thy House And immediately he arose took up the Bed and went forth before them all insomuch that they were all amazed and Glorified God saying We never saw it on this fashion IN the two former Verses we have heard how the Scribes took exception against our Saviour Christ for pronouncing remission of sins to the sick of the Palsy Now in the 8 and 9. Verses is laid down the answer of our Saviour unto that their Cavill and his confutation of it Where 1. Consider the occasion of his confuting them viz. this that he perceived in his Spirit their reasonings against him c. 2. The Answer and confutation itself In which 1. He reproveth them in those words Why reason ye these things in your hearts 2. He confuteth their Cavill and accusation by proving that he had power and Authority to forgive sins and therefore that he Blasphemed not in pronouncing forgiveness to the sick and this he proveth by a comparison of equalls for he compareth the Act of Forgiving sins with the act of Miraculous curing of the sick of the Palsy shewing that these two are equall in respect of difficulty of performance and therefore if he have power to do the one that is to cure the Palsy Miraculously then also he hath power to do the other that is to forgive sins Now that he hath power to do the former he gives them a reall proof immediately by actuall curing the sick of the Palsy and that miraculously before their faces as we shall see ver 10. c. Perceiving in his Spirit That is By his Divine Nature So Heb. 9. 14. He offred himself by the Eternall Spirit c. so also 1 Pet. 3. 18. He was
put to death in the Flesh but quickned by the Spirit and 1 Tim. 3. 16. Justified in the Spirit c. Why reason ye c. This he speaks in way of reproving and rebuking them for their evill and uncharitable thoughts conceived against him Matth. 9. 4. Wherefore think ye evill in your hearts Whether is it easier c. to say Arise c. That is to speak it effectually so as to give power to the sick to arise c. Object Object Sin is more infectious and dangerous to the soul then any Disease or sickness to the body therefore it is a harder matter to cure the soul of sin then Miraculously to cure the body of the Palsy or of any other incurable Disease by speaking the word Answ Answ 1. True If we respect the object of these cures that is the things themselves that are cured or taken away for so it is harder to cure sin by forgiving it then it is to cure the most dangerous disease of the body Miraculously and without means But if we respect the Divine power of God or of Christ by which both these cures are effected so they may be said to be of equall difficulty because neither of them can be effected without the Divine power of God and to this power of God they are alike easy and alike difficult one is not more difficult then the other and therefore our Saviour thus inferreth That if he have power to do the one that is to Cure the Palsy by his word onely then he hath also power to Forgive sinnes 2. It may be further answered That our Saviour here speaketh according to outward sense and appearance because in the Miraculous curing of the Palsy the effect of his Divine power did sensibly appear to the Scribes so as they might most plainly perceive it whereas it was not so in pronouncing forgivenesse of sins for there although his power were as much shewed and more then in the other work yet so that in regard of outward sense and appearance the work of curing the Palsy Miraculously seemed as great and difficult yea more difficult then the act of Forgiving sins So much in way of clearing the words in the 8 9. Verses Now to gather some Instructions from them Observ 1 Observ 1. In that it is said our Saviour perceived in his Spirit that the Scribes reasoned against him hence we learn that our Saviour Christ doth by his Divine Spirit know and perfectly discern and take notice of the Heart and inward thoughts of men yea of all men whatsoever 1 Joh. 2. 24 25. Jesus did not commit himself to them because he knew all men and needed not that any should testify of man for he knew what was in man So Joh. 1. 47. He knew the Heart of Nathaniel that it was without Guil He knew the Heart of Judas that it was treacherous towards him Joh. 6. 64. He knew the Heart of Peter better then Peter himself knew it for he perceived in it an inclinableness to deny and forwear him which Peter saw not in himself Vse 1 Use 1. This proves the truth of Christ's divine Nature because it is proper to God alone to know the Hearts of Men directly and of himself So Christ knew mens Hearts while he lived on earth and so he knoweth them still therefore he was and is true and very God Act 1. 24. 2 Chron. 6. 30. Use 2 Vse 2. Terrour to all Hypocrites which profess Christ outwardly and make fair shew of Religion but in their Hearts deny Christ and want the inward power of Godliness These are like the Pharisee painted Tombs which outwardly make a fair shew but within are full of rottenness and dead mens bones Many such we have in these times who make great outward shews of Religion in their words and outward Conversation but their Heart and affections go after the World and after the profits and pleasures of it Such Hypocrites were those mentioned Ezek. 33. 31. But let such know that Christ Jesus is the searcher of all Hearts and therefore takes notice of that Hypocrisy that lurketh in them and he will one day judge and punish them for their Hypocrisy if they repent not of it See Luke 16. 15. 1 Joh. 3. 20. Vse 3 Vse 3. A comfort to the faithfull whose Hearts are upright before Christ He takes speciall notice of all inward Graces that are in them though in never so small measure Joh. 21. 17. as Peter said to him Thou knowest that I Love thee c. But of this point I spake before ver 5. 1 Joh. 3. 21. Use 4 Vse 4. Look carefully to our Hearts and be exceeding watchfull over them Prov. 4. 23. Keep thy Heart with all diligence See that we harbour no sinfull thoughts or wicked lusts and Affections within us Remember Christ Jesus by his Divine Spirit searcheth and tryeth thy Heart and all the thoughts of it he understands them afar off therefore above all purge thy Heart from the Love of all sin and approve it unto Christ Jer. 4. 14. Thoughts are not free c. Observ 2 Observ 2. Why reason ye c He reproveth their malicious thoughts which he perceived to be in their hearts Hence we learn that when we know and are privy to the sins of others we are not to wink at them or approve of them but to shew our dislike by reproving them Though we cannot know others thoughts as Christ yet we may know their words and actions Lev. 19. 17. Thou shalt in any wise rebuke thy Neighbour and not suffer Sin upon him Ephes 5. 11. Have no fellowship with the unfruitfull works of Darkness but rather reprove them Luke 17. 3. If thy Brother trespass against thee rebuke him c. Quest Quest Are all men bound at all times to reprove sin in others when they know of it Answ Answ Not so but onely then when they are called of God to do it Now we have a Calling from God to do it 1. If we have special charge of others committed to us So have Ministers of the Word especially So also have Parents and Masters c. 2. Whensoever we see or can conceive hope that our Reproof may do good or take some good effect in the parties reproved as if they be tractable for ought we know to the contrary For otherwise if they shew themselves to be obstinately wicked and open Scorners of Religion then to give a Christian Reproof to such is but to cast Pearls before Swine c. forbidden Mat. 7. Quest Quest How must sin be reproved in others Answ Answ 1. In Love and Compassion c. not to wreck our Malice upon the Person 2. With Discretion and Wisdom putting difference between Offenders reproving gently such as offend of Ignorance or Infirmity and such as are tractable but dealing more sharply with such as offend maliciously and obstinately See Jud. 22 23. Vide infra in Cap. 8. Ver. 12. Reasons why we must reprove
Custom-gatherer or a Publican 3. Consider the manner of Calling him or the outward means used by our Saviour namely his Word and Commandement bidding him Follow him 4. The prompt obedience which Levi yielded to this Calling He followed him As He passed by Namely after His Sermon ended by the Sea-side Levi Otherwise called Mathew by himself Matth. 9. 9. for he had two names as many other had which are mentioned in Scripture Some think he was first called Levi before his Calling and Conversion and afterwards had his name changed to Mathew which is uncertain But certain it is that Levi is an Hebrew name signifying as much as coupled or joyned and it was first given to one of the sons of Jacob as we read Gen. 29. 34. And this shews that this Levi here spoken of was a Jew by Nation because he had an Hebrew name though of what Tribe he was is uncertain Son of Alpheus Not that Alpheus the Father of James mentioned Mark 3. 16. but another of the same name Sitting at the receipt of Custom That is at the Place where the publick Tribute or Pol-money was usually payed and received and this is likely to have been some House standing without the City of Capernaum near to the Lake of Genesareth Now hence it appeareth that this Levi was a Publican as he is called Matth. 10. 3. Now the Publicans were such whose Office was to gather and receive the publick Tributes Taxes and Poll-money of the People of the Jews for the Roman Emperour to whom they were in subjection whence they had their Name of Publicans because they gathered the publique Taxes and Tributes Now although the Calling in it self was lawfull and therefore John Baptist Luke 3. 12. doth not condemn it but the abuse of it yet the Publicans in our Saviour's time were generally noted for the sins of covetousness and extortion in exacting of the People more than their due This appears by the example of Zacheus Luke 19. See also Luke 18. 11. Theophylact says They lived of the tears of the Poor Winkelman in locum Hence it is That we find Publicans and Sinners so often matched together as in the next Verse to this we see Follow me It is likely our Saviour Christ used more words to him besides these but the Evangelist sets down only the sum of that which he spake to him Now further we must know that by this Commandement of following him our Saviour Christ implyeth two things 1. That he should forsake his former sins of Covetousness and Extortion and Unjustice and turn to God by true Repentance as also that he should believe in him as in the true Messiah 2. That he should forsake his Calling and Office of a Publican and betake himself to be Christ's ordinary Companion and Follower to hear his Doctrine and to see his Miracles that so he might be fitted in due time to execute the Office of an Apostle In a word our Saviour called Levi unto two things 1. To follow Him as a Believer in Him and as a true Christian Convert 2. To follow Him as one of his special Disciples and ordinary Associates whom he had appointed for the Office of Apostles He arose and followed Him Forsaking all as Luke 5. 28. that is all his worldly Possessions Here also two things are implyed 1. That he forsook his Sins and became a Believer in Christ 2. That he forsook his Worldly Possessions in regard of the present use of them and his former Office of a Publican and betook himself to be a Disciple and Follower of Christ Quest Quest. What moved Hum so readily to do all this Answ Answ Not the bare words of Christ but the Power of his Divine Spirit inwardly affecting his heart and moving him to be obedient to this his Calling So much in way of clearing the words in this Verse Now because this Text as I have shewed comprehends a twofold calling of Levi or Matthew the one to be a Believer in Christ the other to be a speciall Disciple and ordinary follower of Christ and consequently one of the twelve Apostles therefore I might here stand to gather matter of Instruction from the consideration of both these his callings but as for those things which might be observed from his being called to be an ordinary follower of Christ I have before handled them upon the former Chapter from the 16. verse to the 21th Now therefore I will onely speak of those things which we may learn from the calling of Levi to be a Believer in Christ Observ 1 Observ 1. From the occasion of his Calling in that our Saviour Christ saw him sit at the Receipt of Custome being busied in his covetous and unjust practises not thinking of our Saviour much less seeking after him yet even at this time he called him Hence learn that God doth of his own free Grace and mercy call and convert sinners unto himself even then when they think not of him nor seek to him Esay 65. 1. I am found of them that sought me not c. It is spoken in the person of Christ 2 Tim. 1. 9. Who hath saved us and Called us with an Holy Calling not according to our works but according to his own purpose and Grace which was given us in Christ Jesus before the World began Jam. 1. 18. Of his own Will begat he us c. Therefore Luk. 15. Christ shews this by the Parables of the lost sheep and of the lost Groat The Groat seeks not the Woman nor the sheep the Shepheard so the sinner seeks not Christ but he seeks the sinner when he thinks not of Christ much less seeks after him Did Paul seek after Christ when he called him Act. 9. No he was even then going with full purpose to persecute Christ in his Members Reas Reas There is no goodness or Righteousness in any man by Nature which may move God to shew mercy to him in Calling and Converting him Rom. 7. 18. We are all by Nature as an unclean thing polluted with the filthiness and corruption of sin Esay 64. 6. Vse 1 Use 1. To confute the Papists who teach that men in the state of Nature and by power of naturall Free-will may do such good works whereby they may prepare themselves to Grace and to their own Conversion contrary to that of the Apostle 1 Cor. 4. 7. Who separateth thee and what hast thou which thou didst not receive c. And again that of our Saviour Christ Joh. 15. 5. Without me ye can do nothing Vse 2 Use 2. To stir us up to all thankfullness unto God for our Calling and Conversion seeing it proceeded not from any goodness in us above others but of his free Grace Think of this so many as know and feel themselves to be effectually Called out of their sins Think how Christ Jesus sought thee out when thou were'st as a lost sheep not once thinking to return Think how God hath bin found of thee though
thou didst not seek after him Even then when he saw thee lying and living in thy sins he drew thee out of them Ezek. 16. 6. When thou wast polluted in thy bloud He said to thee Live c. Though thou were'st as vile and corrupt as others by nature yet he hath passed by many others and hath freely called thee and taken thee out of thy sinfull Estate Consider this and let thy Heart be inlarged to thankfulness and be carefull to shew it in thy obedience to the will of God all the dayes of thy life Observ 2 Observ 2. Further in that this Levi a Publican and a covetous extortioner in all likelyhood was called of Christ to be a believer in him We learn That it pleaseth God sometimes to call home to himself great sinners and offenders to give them repentance and upon their Repentance to shew mercy in pardoning them Of this we have sundry examples as in Rahab the Harlot Manasseh a most wicked King yet upon his Repentance he was received to mercy 2 Chron. 33. 13. So Paul a Blasphemer and Persecuter of the Church yet was called to repentance and found Mercy 1 Tim. 1. So Mary Magdalen a sinfull Woman yet received to Mercy So Zachaeus a Publican and a covetous oppressor Luke 19. Reas Reas By this means the Lord doth the more magnify and set forth his Grace and mercy in calling great Offenders to Repentance and Faith and in pardoning their sins Use 1 Use 1. None therefore should be discouraged or afraid to come to God for pardon because of their great sins but rather they should make the more haste unto him by true Repentance and earnest suing for mercy in Christ The deepness of a wound or dangerousness of a Disease in the body doth not keep the party wounded and Diseased from seeking to the Surgeon or Physitian but causeth them rather to make the more haste to them So let the greatness of thy sins hasten thee to God by true Humiliation Remember That God hath called some great Offenders and upon their true Repentance received them to mercy Esay 1. 18. Though your Sins be as Scarlet or Crimson c. It is not the greatness of sin simply but continuance in sin that condemns the sinner Therefore though thy sins have bin many or great yet cast not away hope of mercy but seek to God through Christ for pardon and mercy onely see that thy Repentance and Humiliation be answerable to the greatness of thy sins c. Majora crimina majoribus abluuntur fletibus Ambros Use 2 Use 2. Teacheth us not utterly to cast off such as are great Offenders and foul sinners but to use all good means to reclaim them and to bring them to repentance that they may be saved 2 Tim. 2. 25. God may in time call them home to him for ought we know they may belong to his Election of Grace Let us not neglect any good means to draw them to Repentance be ready to admonish reprove instruct them c. Observ 3 Observ 3. This Levi being a Publican or Tribute-gatherer it is likely he was rich and wealthy for such were the Publicans no doubt for the most part men of great Wealth which they much increased by their covetous and unjust practises See Luke 13. 4. Yet this Rich and Covetous Publican is here called of Christ to be a Believer in him and he yielded obedience to this Calling in embracing Christ and following him Hence we may gather That although it be very hard for a covetous rich man to be saved as our Saviour affirmeth Matth. 19. 23 24. yet it is not impossible with God to call such a one and to reclaim him from his Covetousness yet withall we must here note that a covetous rich man cannot be saved so long as he remains still covetous but he must first forsake his sin of covetousness and his covetous and unjust practises as this Levi the Publican did or else he cannot be partaker of Gods Kingdome Let all Covetous Rich men think well of this and let it move them to repent truly of their sin of Covetousness and to forsake it that they may be saved Though a Rich man may be saved and many such have bin saved as Abraham Lot Solomon Job Zachaeus yet a covetous Rich man in whom that sin Reigneth remaining so cannot be saved Mark 2. 14. And as he passed by he saw Levithe Son of Alpheus sitting at the receipt of Custome and said unto May 30. 1619. him Follow me And he arose and followed him Observ 4 OBserv 4. Our Saviour Christ onely by speaking the word bidding Levi follow him did so work upon his Heart that he caused him readily to go after him yea to believe in him and to forsake his sins of Extortion and covetousness this teacheth us the wonderfull power and Efficacy of the word of Christ it is able to alter and change the Heart of a sinner yea of the vilest sinner It is able to work Faith and Repentance where it was not before The same word of Christ which was powerfull at first to create the World of nothing is still most powerfull to work Grace where it was not and to convert sinners to God That which David saith of the Law of God Psal 19. It Converteth the Soul is true of the word of Christ His lively Word uttered with his own mouth whilst he lived on earth was powerfull in changing the Heart and converting sinners as we see not onely in this Conversion of Levi but also in other examples as of Zachaeus Luke 19. and of Philip Joh. 1. 44. c. See also Joh. 6. 63. The words that I speak are Spirit c. And as the word of his own mouth on Earth was of great power so now his written Word is of no less power to work upon the Heart and to convert sinners especially when it is opened and applyed in the publick Ministry Hebr. 4. 12. The Word of God is quick and powerfull c. Rom. 1. 16. The Gospel of Christ is the power of God to Salvation c. Quest Quest Whence hath Christ's Word such power Answ Answ Not from the bare sound nor from the externall Letter but from the Divine Spirit of Christ accompanying it and giving vertue to it Use 1 Vse 1. See what they must do that lye yet in their sins and in their naturall condition if they would be drawn out of this miserable Estate they must diligently attend to the powerfull word of Christ Though he do not now speak to us himself on Earth yet still he speaketh to us by his Ministers who bring his word to us Hearken to this word on all occasions be swift to hear it this word is able to renew and change thy Heart able to cast down the holds of sin in thee 2 Cor. 10. able to quicken thee though thou be yet dead in sins and Trespasses Joh. 5. 25. It is as a fire to purge out
thy Corruptions and as a hammer to break the stone in thy Heart Jer. 23. 29. Hearken to it it may in time mollify thee c. Use 2 Vse 2. Labour to feel this Divine power of the Word of Christ renewing and changing our Hearts and working Faith and Repentance in us To this end pray unto Christ to joyn his Spirit with the outward Ministry of his Word which may make it effectuall to us Observ 5 Observ 5. Lastly In that Levi or Matthew being called of Christ to follow him that is to leave his sins and to Believe in him did presently yield obedience to this Call in following Christ Hence we learn That when Christ calls us to follow him by Faith and Repentance we must yield ready obedience to this calling by forsaking our sins speedily and embracing Christ by Faith Hebr. 3. 15. To day if ye will hear his Voyce harden not your Hearts c. Zachaeus being called of Christ came speedily to him receiving him joyfully not onely into his house but into his Heart by Believing in him Luke 19. So Philip Joh. 1. And Paul being called of Christ from Heaven was obedient to that calling in forsaking his sin of Persecuting the Church and in turning to Christ by Faith Reas Reas Otherwise if when Christ calls us by his Word to leave our sins and to Believe in him we refuse to hearken we shall be Guilty of the Contempt of his Word and so increase the measure of our sins Use 1 Vse 1. This reproveth those who notwithstanding Christ calleth them by the Ministry of his Word yet refuse to follow him That is to forsake their sins and to Believe in him They desire still to continue in their own wayes of sin and make delayes and excuses when they should follow Christ like those we read of Luke 9. 59. c. This shall add unto their condemnation if they repent not not so much that they have sinned but that they have refused to come out of their sins of ignorance and unbelief c. Notwithstanding Christ hath often called them by his Word to come out of them Joh. 15. 22. If I had not come and spoken unto them c. Vse 2 Use 2. Hearken to Christ calling to us by the Ministry of his Word from time to time Forsake our own wayes deny our selves and follow him consult not in this case with flesh and bloud or with naturall reason or with the World these are ill Counsellors which will disswade us from following Christ c. Mark 2. 15. And it came to passe that as Jesus sate at meat in his house many Publicans and Sinners sate also together with Jesus and his Disciples for there were many and they followed him June 13. 1619. IN the former verse the Evangelist set down the calling of Levi the Publican to be a Believer in Christ and to be one of his Disciples and Followers Now he setteth down some consequents which followed after the calling of Levi. The consequents are two 1. A Feast or Banquet made by Levi for our Saviour Christ ver 15. 2. Certain accidents or events which fell out by occasion of that Feast The Events are two 1. That the Scribes and Pharises seeing him eat with Publicans and sinners took exception against him ver 16. 2. Our Saviour Christs answer to their exception and defence of his practise ver 17. Touching the first thing namely the Feast which Levi made for him this is implyed when it is said Jesus sate at meat in his house that is in the house of Levi of whom mention was made in the former Verse Luke 5. 29. It is said Levi made him a great Feast in his own house c. and that it was a great Feast or Banquet may further appear because there is mention of so many Guests that were present at it for not onely Christ and his Disciples but many Publicans and sinners also were present as the Evangelist sheweth In the words we will consider three things chiefly 1. The Feast or Banquet 2. The Place where it was made In his House 3. The Guests that were invited and present at it which were of two sorts some of them good as our Saviour and his Disciples some profane and wicked viz. many Publicans and Sinners which sate with Christ and his Disciples at the Table 4. The occasion or cause of so many Publicans and Sinners being present viz. because there were many that followed Christ Touching the first Point namely that Levi made a Feast or Banquet It may be demanded Wherefore or to what end he made such a Feast at this time Answ 1. To testify his joyfulness and gladness for his late Conversion and Calling to be Christ's Disciple for Feasting is a token of Joy and Gladness 2. To express his thankful mind to our Saviour Christ for shewing such mercy on him in calling him from his former sinful life to be a Believer in Him and for appointing him also to this Dignity to be one of his special Disciples and Followers who should afterward execute the Office of an Apostle For these special favours he was desirous to shew his Thankfulness to Christ by entertaining Him and his Disciples in his House with this Feast 3. To shew his Christian Love to his fellow-Publicans in using means for their Conversion to Christ therefore he made this Feast as it is likely and took occasion to invite many other Publicans and Sinners to it that by this means they coming into company with Christ and conversing with Him might if it were possible be drawn to believe in Christ and to repent of their former sinful life as Levi himself had done Publicans That is Custom-gatherers or Tribute-gatherers such as Levi himself was as we heard upon the former Verse And Sinners Not ordinary Offender but such as were notoriously and openly profane whom therefore the Scribes and Pharisees judged unfit to be companied with as appeareth in the next Verse For there were many and they followed Him that is many Publicans and Sinners seeing Christ's goodness and mercy shewed in the Calling of Levi and perceiving also Levi's readiness in following Christ they also were hereby moved to go after Him Quest Quest Whether were they all truly converted Answ Answ Although the Evangelist doth not expresly mention their Conversion yet it is probable by these words that there was some beginning of Grace wrought in them or at least in some of them and that they were in part touched in Conscience for their sins Vide Lyserum in Harm Evang. cap. 66. Euthym. in Mat. 9. Observ 1 Observ 1. From the Feast or Banquet it self in that Levi being converted and become a Disciple of Christ did make a great Feast and in that our Saviour himself and his other Disciples vouchsafed to be present at this Feast we may learn that it is lawful and warrantable for Christians sometimes to use Feasting Our Saviour Christ was present and did partake
the outward and inward callings are joyned together When Christ doth not onely call Men outwardly by the Ministery of the Word but doth also by the inward and effectuall work of his Spirit incline and move their Hearts to obey that outward calling in forsaking their sins and turning to Christ by true Repentance And this is an effectuall calling which is here meant The Righteous Such as think themselves Righteous Luke 18 9. and Holy as the Scribes and Pharises did for otherwise there are none that are indeed perfectly Just or Holy or free from sin Quest Quest Did not Christ come to call the Scribes and Pharisees and other such who think themselves Righteous when they are not Answ Answ Yes He came to call them outwardly and therefore he used means by his Preaching and conference to convert them if they would have bin reformed yet he is said not to come to call them because they being puffed up with a proud conceit of their own Righteousness obstinately refused to obey Christs calling though he called them with an outward calling yet because they were not obedient to this calling but continued still in their sins thinking themselves Holy enough already therefore he is said not to come to call them because he did not come to call them effectually Sinners Such especially as do in some measure feel their sins and are humbled for them and desirous to be freed from them Repentance True Conversion or turning from sin unto God Not to call the Righteous Observ So long as men are puffed up with Spirituall pride and with a vain Opinion of their own goodness and Righteousness they are altogether unfit to yield obedience to the calling of Christ whereby he calls them out of their sins This over-weening conceipt of their own Righteousness was a main hinderance that kept the Scribes and Pharisees from being effectually called of Christ they were such as thought themselves so good and Holy already that they had no need of Repentance Therefore though our Saviour used means to reclaim them yet were they never the better In which respect it is said here That he came not to call such as they were who thought themselves Righteous enough because though he called them outwardly by his Ministry yet this proud conceit of their own Righteousness hindred them from being obedient to his calling Luke 16. 14. when our Saviour reproved the sin of covetousness yet the Pharisees who were covetors were so far from being reclaimed by that reproof that they derided him the reason was because they were such as justifyed themselves as our Saviour tells them ver 15. To this purpose is that Rom. 10. 3. where the Apostle saith The Jews going about to establish their own Righteousness did not submit themselves to the Righteousness of God Use Vse See a main reason why many though they have an outward calling by the Ministry of the Word yet are never the better for it though Christ call to them by his Ministers admonishing and perswading them to Repent and leave their sins yet they go on in them still and are not reformed the reason is because they think themselves Holy and Righteous enough already and that they have no need of Reformation Many such Pharisees we have in these times such must deny themselves and renounce their own Righteousnesse c. Mark 2. 17. But sinners to Repentance July 4. 1619. Observ 1 OBserv 1. Sinners in their naturall Estate have need of Repentance Christ would not come to call to it if the practise of it were not necessary for them Therefore this Duty is in Scripture often urged and pressed upon sinners as a matter of necessity Esay 55. 7. Let the Wicked for sake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him c. So Matth. 3. 8. John Baptist enjoyns it to the Pharisees and Act. 2. 38. When the Jews being pricked in Heart at Peters Sermon cryed out What shall we do He enjoyns them the practise of Repentance Reas Reas Without the practice of Repentance it is impossible for any sinner to be saved Luke 13. 3. Except ye Repent ye shall all likewise Perish By Nature every sinner is polluted and unclean in the sight of God by reason of his sins in which he lyeth Now no unclean thing shall ever enter into that Holy City the new Jerusalem Revel 21. ult Therefore the sinner must be washed from the pollution of his sins by Repentance else he cannot be saved Use Use To admonish all sinners that lye yet in their sins what to do if they would be saved even speedily to lay hold upon true Repentance and to set themselves seriously about the practise of it whilst the day of Grace lasteth Esay 55. Seek the Lord while he may be found c. Examine thy own Heart to find out thy particular sins and labour to work thy heart to Godly sorrow for them then lay them open to God in an humble Confession of them then crave and sue earnestly for pardon of them in Christ with purpose to forsake them In these things chiefly stands the practise of Repentance Thou must set apart a speciall time to do these things and do it without delay it is in vain to put off work that must of necessity be done Such is this practise of Repentance therefore delay it not if ever thou wilt repent and if thou do not there is no Salvation for thee I say if ever thou mean to Repent why not now this very day while God giveth thee space to Repent the longer thou deferrest it the harder will the work be besides life is uncertain and wofull and fearfull will be thy Condition after death if thou dye in thy sins Observ 2 Observ 2. In that our Saviour sayes he came to call sinners c. we may observe further that sinners cannot Repent of themselves till they be called unto it of Christ He must call them to it by the Ministery of his Word ordinarily and by the inward operation of his Spirit else they will never truly Repent and forsake their sins Luke 15. The lost sheep will never return of it self if Christ seek it not up and bring it home upon his shoulder Zachaeus would never have Repented if Christ had not called him no more would Levi the Publican of whose calling we have heard before in this Chapter The like may be said of Paul who had never bin Converted and bin brought to Repentance if Christ had not Called him by his own voice from Heaven Reas Reas Every sinner by Nature is dead in Trespasses and sins Ephes 2. 1. Now the dead cannot raise themselves to life no more can sinners raise themselves out of the death of sin unto spirituall life by their own power but they must first hear the voice of the Son of God calling them out of their sins Joh. 5. 25. This voice of Christ is the
That is Instituted and ordained of God So Psal 118. 24. This is the day which the Lord hath made c. For man That is for the good benefit and profit of mankind And not man for the Sabbath The externall keeping of the Sabbath is not the main or chief end of Mans Creation Object Object Man was created to Worship and serve God and to this end serveth the Sabbath therefore it may seem that man was created to keep the Sabbath Answ Answ We must put difference between the substance of Gods Worship and between the Circumstances of it which are but helps and furtherances to it as the time the place the manner c. If we speak of the substance of Gods Worship it is true That it is one main end of Mans Creation but if we speak of the Circumstances of it they are not properly the end of mans Creation but onely accidentally and so far as they are helps and furtherances to his Worship and Service Now the Sabbath is but a Circumstance of Gods Worship and therefore in that respect it is truly said not to be the end of Mans Creation This for the meaning Doct. 1 Doctr. 1. The first and main point of Doctrine here taught us is this That one main end of the first Institution of the Sabbath day is the good and benefit of man that man might reap good by keeping it There are two main ends of Instituting the Sabbath The first in respect of God and that is his own Glory which he aimed at in the first place in ordaining that day The second is in respect of man and that is mans good and benefit and this is the main end next unto his own Glory which the Lord aimed at in the Institution of the Sabbath Therefore Gen. 2. 3. and Exod. 20. 11. he blessed the Sabbath day that is he ordained it as a means to procure and bring a blessing on the Heads of those that Conscionably keep it which shews that God aimed at the good of man in ordaining the Sabbath For the further clearing of this point we must know that the Sabbath was Instituted of God for a twofold good of man 1. For his Spirituall good and benefit That by the Religious exercises of that day as hearing the Word receiving the Sacrament Prayer c. Man's Soul might be builded up in saving Knowledg Faith and other Spiritual Graces and so by this means the Salvation of man might be furthered therefore God hath appointed on that day many sorts of spirituall Duties some publick some private as Hearing Reading Praying Meditation c. all which tend to this end to the furtherance of the Soul in Grace and consequently to further the Salvation of those that Conscionably perform those Duties 2. The Sabbath is ordained for the Temporall good of mans body and outward Estate and that in two respects 1. That so men might have some time wherein to rest from the bodily labours of their particular Callings for this is for the good of mans body it tends to the maintenance of the strength and health of it when it hath some respite from labour upon one day in seven whereas without this rest mens bodies could not continue long in health and strength but must needs be wasted and worn out with overmuch labour Deut. 5. 14. The seventh day is the Sabbath c. In it thou shalt not do any Work thou nor thy Son c. that thy Man-servant and Maid-servant may rest as well as thou 2. The Sabbath was Instituted for the Temporal good of Man in a further respect Namely that by the conscionable keeping of it the blessing of God may be procured upon mans body goods and outward Estate Therefore Temporal prosperity is often promised in Scripture to such as keep the Sabbath Esay 58. 13. If thou call the Sabbath a delight c. I will cause thee to ride upon the High places of the Earth and feed thee with the Heritage of Jacob thy Father c. Jer. 17. 24. If ye bring no burden on the Sabbath day but hallow the Sabbath c. then shall there enter into the Gates of this City Kings and Princes sitting on the Throne of David c. and this City shall remain for ever Use 1 Use 1. See the exceeding goodnesse and love of God unto mankind in that he aimed at our good as well as at his own Glory in Instituting the Sabbath He hath made it for us as well as for himself He hath appointed the Sanctifying of it to be a means of good to us aswell as of Glory to himself This magnifieth his Love and goodnesse towards us in that he doth tender our good and happiness next unto his own Glory in Instituting the Sabbath And not onely in this but in all other his speciall Ordinances God hath respected our good together with his own Glory and he hath appointed them aswell for our good as for his Glory So in ordaining the Ministry of the Word and Sacraments he hath respected the good and Salvation of Men Ephes 4. 11. He hath given Pastors and Teachers for the perfecting of the Saints and for the Edifying of the body of Christ So he hath appointed civill Magistracy and the Authority of Kings and other Governours of the Common-Wealth for the good of Mankind Rom. 13. 4. The Magistrate is the Minister of God to us for good See also 1 Tim. 2. 2. So God hath ordained the state of Marriage for the good of Man Gen. 2. 18. It is not good that man should be alone I will make him a help c. In a word God hath made and ordained all Creatures for the good of Man that they should be usefull and profitable to him yea the very Angells themselves the most excellent of all Creatures are appointed of God for the good of man Hebr. 1. ult All Ministring Spirits sent forth to Minister for them that shall be Heirs of Salvation Here then we may well break out into that Speech of David admiring Gods goodness towards us Psal 8. What is man that thou art mindfull of him c. Let us stir up our selves to true and unfeigned thankfulness to God for his unspeakable kindness to us respecting not onely his own Glory but our good and happiness and Salvation in all his Ordinances and Creatures And let it move us to shew our love to him again by our Conscionable care of serving him and of yielding all Obedience to his Will Use 2 Use 2. See by this what great cause we have to make conscience of sanctifying the Lord's Sabbath duly seeing the sanctifying of it is ordained of God for our good both Spirituall and Temporall Therefore as we respect our own good the good of our Souls and Bodies and of our outward estate as we desire the Blessing of God upon all these and as we desire in all these to thrive and prosper so let us conscionably keep the Sabbath Day Holy If the
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
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
of Rome was at first a forward Professour of Christian Religion yet afterward fell away and became a wicked Apostate wilfully and maliciously persecuting the Truth which himself had once professed So Ecebolius c. Francis Spira So Those that received Seed in stony ground Luke 8. 13. The Reason of this Point There may be a fair shew of saving Grace in such as have no soundness of Grace at all in them Now where there is no truth or soundness of Grace there may be a good Profession outwardly for a time and yet afterwards a fearful Apostacy and forsaking of that Profession Note here that this total or final Apostacy or Falling from God and from the good Profession and Shew of Grace which hath once been made is to be understood only of Hypocrites and wicked men who were never yet effectually called Quest Quest May not God's Children fall from their first Profession and from the Grace which they have once been Partakers of Answ Answ Yes they may fall away as the Church of Ephesus Rev. 2. 4. But 1. Not totally or wholly but in some degree only They may slack their first love and zeal for the Truth and may grow more cold and backward in professing it but they do never wholly fall away so as to lose all Grace 2. They may fall away for a time but not finally they do at length by God's helping hand recover their former good estate Use 1 Use 1. Not to think strange if we see such as have made Profession to fall away It is no new thing but such as may be and hath often been Such Examples there have been alwaies It must not discourage us much less suffer our selves to be drawn away by their ill example We must be never the less forward because of so many back-sliders c. More Tares than Wheat c. It is no hurt but good to the Church to have Tares fanned from Wheat c. 'T is not enough that thou hast been a Hearer of the Word c. One may go further than so yet be an Hypocrite and fall away Non quaeruntur in Christianis initia sed finis Paulus malè coepit sed benè finivit Judae laudantur exor dia sed finis proditione damnatur Hierom ad Furiam Epist 10. Vse 2 Vse 2. To admonish all that have made Shew of Grace and have begun a good Profession of Christ not to rest secure herein but to labour for perseverance Joh. 8. 31. If ye continue in my Word ye are verily my Disciples The Mark of Christ's true Disciples It is nothing to begin well so have many done who have ended fearfully as Judas c. Take heed it be not so with us Be not so foolish as to begin in the Spirit and end in the Flesh Gal. 3. 3. Without Perseverance all good beginnings are utterly lost He that endureâ—h to the ead shall be saved Let us then look well to our standing 1 Cor. 10. 12. Let him that thinketh he standeth take heed lest he fall Hebr. 3. 12. Take heed there be not in any an evill heart to depart from the living God 2 Pet. 3. 17. Beware lest ye being plucked away with the Errours c. These are perillous and declining times foretold Mat. 24. 12. These times afford lamentable Examples c. Means and helps to Perseverance and to keep from Apostacy are these 1. Get soundness of Grace and rest not in a Shew of Godliness without the Power of it Labour for true Faith such as may unite us to Christ inseparably this will never fail Unbelief is a main cause of Apostacy Hebr. 3. 12. 2 Pet. 1. 10. Give diligence to make your Calling and Election sure for if ye do these things ye shall never fall See that thou be built on the Rock c. else when the floods come c. 2. Carefully use all the means whereby we may be stablished in Grace and by which we may grow in it as the Word Sacraments Prayer Conference c. 1 Pet. 2. 2. Desire the sincere Milk of the Word that ye may grow by it Hebr. 3. 12. Take heed there be not an evill Heart c. but exhort one another c. 3. Be jealous over your selves and often sift and examine your spiritual estate how it stands before God whether we grow better or worse whether we go forward or backward As men of the World use often to cast up their accompts to see whether they thrive or decay in their worldly estate so must a Christian do And here it is not amiss to take notice of some of the principal marks and signs of Back-sliding and Apostacy in Grace and Profession of Religion As 1. Coldness or Luke-warmness in spiritual Duties as Hearing Praying Meditation performing these without feeling fervency c. Customary serving of God 2. A Willingnesse and Contentednesse to live without the effectuall and powerfull means of Grace as a profitable Ministry c. When men begin to fall from their Meat it is a sign of dangerous Sicknesse c. 3. Not profiting by the meanes of Grace publick and private as the Word Sacraments c. As when good Meat being taken in yet doth not digest c. Not to go forward is to go backward 4. Immoderate love and delight in earthly things as worldly profits pleasures c. The nearer men cleave to the World the further they depart from God as we see in Demas 5. Harbouring any one sin as Judas did Covetousness 6. No Reluctation against daily small sins and falls of Infirmity when such are swallowed without check and remorse of Conscience 7. Casting off former love to God's Children Demas as it is likely turning Apostate first forsook Paul Also forsaking the Communion of Saints seperating from the godly c. If we find these and the like evils in our selves and that we bear with them in our selves and resist them not or be not humbled for them c. Take heed for they are fearfull signs of a Declining in Grace and many times though not alwayes fore-runners of a total and final Apostacy c. Remember 2 Pet. 2. 21. Better not to have known c. Mark 3. 19 20 21. And they went into a House And the Multitude cometh together again so that they Nov. 21. 1619. could not eat Bread And when his friends heard of it they went out to lay hold on him for they said He is beside himself IN the former Verses we have heard of the Election of the twelve Apostles and of the Description of them by their several Names Now the Evangelist layeth down some Events or Consequents which followed after the choosing of them The Consequents are three 1. Our Saviour Christ's going home or into a House with his Disciples Ver. 19. Ad finem versus 2. The great concourse of the People to him unto that House in so much that they could not so much as eat Bread Ver. 20. 3. The ignorant and
which signifies a Lord or Master and Zebub which signifies a flye and so it is as much as the Lord of Flies which name was given to that Idol either because he was Worshipped in the form or shape of a Flye as Nazianzen saith or else as others think because the heathenish people sought help from that Idol against the annoyance of Flyes Now the Jews in contempt and detestation of that Idol applyed this name to the Devil yea to the Prince or chief Devil calling him Beelzebub and hence it is that the Scribes speak so in this place Drusiâ—s giveâ— another derivation and reason of this Name Baalzebul id est Jupiter Stercoreus from Baal Jupiter and Zebul stercus c. Vide Drus ad voces N. Testam commentar prior in voce Beelzebub He hath Beelzebub This Phrase of Speech seemeth to imply two things in this place 1. That he was Possessed with Beelzebub the Prince of Devils 2. That he used the familiarity of that wicked Spirit casting out other Devilâ— and working other Miracles by his help and assistance as the words following imply By the Prince That is the chief of Devils which hath Preheminence over the rest This for the meaning Observ 1 Observ 1. When the Common People admired the Divine Power of Christ shewed in casting out the Dumb and Deaf Spirit these Scribes who were great Men in accompt for Learning and Authority blasphemously charged him to have a Devil c. Hence gather That great Men of the World are oftentimes the greatest and most dangerous Enemies to Christ and to the Religion and Doctrine of Christ See this Point handled before in this Chapter Ver. 6. 〈…〉 7. Observ 2 Observ 2. These Scribes were learned in the Law of Moses having great knowledge and skill in the Letter of it and yet they were wicked Men and Blasphemers of Christ as we see here Hence observe That men may have a great measure of literall knowledge of the Scriptures and yet be never the better Christians but remain wicked and ungodly men void of all Grace So had the Scribes and Pharisees and yet Matth. 5. 20. Except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven Paul himself before his conversion was a Pharisee and brought up at the feet of Gamaliel a Doctor of the Law and taught according to the perfect manner of the Law of the Fathers c. Acts 22. 3. and yet at that time he was a wicked Persecuter of the Truth No doubt but Judas also had knowledge in the Scriptures else our Saviour would not have chosen him to be one of his Apostles and yet he was a wicked Reprobate yea the Devils themselves have a great measure of knowledge in the Scriptures both of the Old and New Testament as may appear by their confessing of Christ to be the Son of God and the true Messiah foretold by the Prophets All this proveth that it is possible for those that are wicked and voyd of all saving Grace yet to have a great measure of knowledge in the Letter and History of the Scriptures Reasons Reasons The bare Historicall or Literall knowledge of the Scriptures doth onely enlighten the understanding but doth not renew or change the heart and affections nor cause a man to embrace or yield obedience to that which he knows Now where the change of the heart is not effectually wrought there is no saving Grace at all Use 1 Use 1. See how vain a thing it is for any to glory in their literall knowledge of the Scriptures as if this alone could make them good Christians Rom. 2. 18. The Jews boasted of this that they knew the will of God and were instructed in the Law and thereupon they thought themselves very Religious yet for all that they were wicked Hypocrites living in manifest breaches of the Law So it is with many now adays they think themselves very Religious because they have knowledge in the Scriptures and can discourse of them in Company c. To these I say it is well that they have knowledge and I wish that many had more than they have Yet know withall that if it be but an Historicall or Literall knowledge without a sanctified heart to imbrace that thou knowest it shall do thee no good thou mayst notwithstanding all this thy knowledge be void of all truth of sanctifying Grace Use 2 Use 2. Rest not in the bare knowledge of the Letter or History of the Scriptures This may be in wicked Men and grosse Hypocrites such as the Scribes and Pharisees who were full of literall knowledge yet empty of all soundnesse of Religion and Grace Though thou hadst as much knowledge in the Scriptures as the best of them had and much more yet if it be but a litterall knowledge it shall not further thee to Salvation though thou hadst all knowledge of the Scriptures that is possible to be had in this Life If thou wert well seen in all Questions and Controversies which may arise out of the Scriptures and wert able to discourse and reason of them understandingly If thou wert skillfull in all the Books of Scripture and didst know the true meaning of all the hardest places in the Bible yet if thou have not a sanctified heart to apply this knowledge and to yield obedience to that thou knowest thou art not yet gotten beyond the Scribes and Pharisees nay thou hast not out-stripped the Devils themselves who abound in this kind of knowledge of the Scriptures and yet shall never be saved And if thou rest in such a naked literall knowledge thou mayest with all thy knowledge perish everlastingly Beware therefore of resting in it and labour not onely to know the Word of God but especially for a sanctified heart to embrace and yield obedience to that thou knowest Every one hath so much true saving knowledge as he hath grace and affection of heart to embrace that he knoweth and without this all knowledge is ignorance in God's accompt The smallest measure of knowledge with a sanctified heart is more pleasing to God and more available to thy Salvation than all the Learning and Knowledge of the Scribes and Pharisees without sanctifying Grace Look to thy knowledge therefore that it be sanctified and that it be such as do not onely flote in thy head but go down to thy heart affecting it to embrace and yield obedience to the things thou knowest and hast learned out of the Word of God Labour for this effectuall knowledge which may not onely enlighten thy understanding but renew thy heart This is called wisdom in Scripture because it alone makes wise unto Salvation and without it all other knowledge is folly Oh! therefore get this wisdome above all Possessions get this effectuall knowledge and understanding of the Word of the Word of God as Solomon exhorteth To this end use the means especially these two 1. Pray unto God to give
was powred out blasphemed the God of Heaven for their pains They accused God of Injustice or Cruelty for punishing them so severely So the Scribes and Pharisees in charging Christ to work by the Devil c. 2. By taking from God and denying unto him that which belongs unto him As the King of Ashur denying that God was able to save his People blasphemed So to deny God to be Holy Just Infinite c. is Blasphemy 3. By attributing the properties of God unto creatures Thus the Scribes and Pharisees as we heard Chap. 2. ver 7. falsly accused Christ of blasphemy because being but a man as they pretended he took upon him to forgive sins which is proper to God But this kind of blasphemy themselves were guilty of in attributing that unto the Devil which is proper to the Godhead of Christ viz. the power of casting out devils from the possessed 4. Lastly By speaking contemptibly of God as Pharaoh Exod. 5. 2. Who is the Lord that I should obey his voyce c. And Nebuchadnezzar Dan. 3. 15. Who is that God that shall deliver you c Now for the hainousness of the Sin of Blasphemy it may appear by this That the Jews abhorred the very name of it and therefore they used blessing instead of it as may appear 1 King 21. 13. The false Witnesses accused Naboth for blessing God and the King that is for blaspheming them It may also further appear both by the nature of the sin in that it tends so directly to the reproach of the Name of God See Levit. 24. 16. as we see by that which hath been said of the several kinds of blasphemy as also by the capital punishment appointed to it by the Law of God by which the Blasphemer was to dye the death Levit. 24. 16. And the Apostle delivered up Blasphemers unto Satan by the fearful Censure of Excommunication 1 Tim. 1. 20. This is sufficient to shew the greatness of the Sin Vse 1 Use 1. Learn by this to detest the Popish Religion which is so full of Blasphemies c. Of this before Chap. 2. Verse 7. Use 2 Use 2. Learn to abhor this sin of blasphemy in our selves and others being so hainous a sin and so dishonourable to God Take heed we be not guilty of it or of any degree or kind of it Take heed of the least evil thought against the Majesty of God much more of uttering words blasphemous against him Remedies against this Sin 1. Consider the fearfulness of the sin which hath been before shewed It argueth great wickedness in the heart 2. Consider how God hath been revenged upon Blasphemers even by temporal Judgments as upon Pharaoh Nebuchadnezzar Sennacherib the Nation of the Jews c. 3. Our Tongues are given us to blesse God and Man c. Jam. 3. 10. 4. Labour for a reverent fear of the Name of God in our hearts This will cause us to think and speak of him with all due Reverence c. 5. Take heed of unreverent using the Name of God and of common swearing Use 3 Use 3. Give not occasion to others of blaspheming Gods Name by professing Religion and yet living profanely Rom. 2. 24. Observ 3 Observ 3. Further we learn out of these words That although blasphemy be a great and haynous sin yet that it is a pardonable sin that is being truly repented of it may be pardoned by Gods mercy 1 Tim. 1. 13. Paul was a Blasphemer yet obtained mercy All blasphemies may be forgiven except the blasphemy against the Spirit c. Use 1 Use 1. See and admire the abundant grace and rich mercy of God in being content to pardon not onely small sins but even the blasphemies with which men strike through his Reverend and Sacred Name Well may we here cry out Oh the deepness of the mercy of God c. Gods Name is very pretious unto him Vse 2 Use 2. Seeing there is mercy with God for the pardoning of the sin of Blasphemy yea of all blasphemies except that against the Spirit this should move those that have been guilty of this sin to repent of it and to sue to God for pardon in Christ of this haynous sin and for time to come let them cease from such blasphemies and labour by all means to honour the Name of God which they have formerly blasphemed and reproached Hearken to this thou that hast been a blasphemer of the Name of God though thy sin be fearful and haynous yet if thou wilt truly repent and forsake thy sin there is mercy with God even to forgive blasphemies Labour to have a part in this mercy Paul saith his blasphemy was forgiven to the end that Christ Jesus might in him shew forth all long-suffering for a pattern to them which should after believe in him to life ever lasting 1 Tim. 1. 13-16 Use 3 Use 3. Seeing God doth in wonderful mercy pardon such as blaspheme his Name when they truly repent let us imitate him our Heavenly Father as good Children in being ready to forgive such as reproach and speak evil of us yea in being ready to pray for such as curse us Matth. 5. 44. 1 Cor. 4. 13. Being evil spoken of we intreat Mark 3. 29 30. But whoso shall blaspheme against the Holy Ghost c. Jan. 2. 1619. IN these two Verses and the former we considered 3. things 1. The Manner of our Saviours speech 1. With Earnestness implyed by the word Verily 2. With Authority in these words I say unto you 2. The Matter of his speech containing an indirect and close accusation against the wicked Scribes charging them as guilty of the sin against the Holy Ghost 3. The reason why he so charged them Vers 30. Because they said He had an unclean spirit Touching the manner of his speech we have spoken and in part of the matter In which he chargeth the Scribes as guilty of the sin against the Holy Ghost And this he doth not directly and plainly but indirectly and covertly by shewing against them the grievousness of that sin compared with other sins All other being pardonable and that alone unpardonable In the words are contained two main Propositions or Points of Doctrine 1. That all sins except that against the Holy Ghost may be pardoned unto men 2. That the Sin against the Holy Ghost can never be pardoned but maketh those that commit it guilty of eternal damnation By the former of these our Saviour sets out Gods Mercy By the latter his Severity and Justice Of the former we heard last day Now to speak of the latter Verse 29. But whoso shall blaspheme c. In the words two things are to be considered 1. The Nature of the Sin against the Holy Ghost implyed by the name given unto it in that it is called the blasphemy against the Holy Ghost Whoso shall blaspheme c. 2. The special property of this sin which is twofold 1. That it shall never be forgiven to those that
commit it 2. That it makes them guilty of eternal damnation and the latter of these is a consequent of the former Touching the first Point viz. the nature of this sin it is here set out 1. By the Object of it or the Person against whom it is said to be committed viz. the Holy Ghost 2. By the quality or kind of it that it is said to be a blasphemy Whoso shall blaspheme c. This sin is said to be committed against the Holy Ghost rather then against God the Father or the Sonne not in respect of the Essence or Person of the Holy Ghost for so it is no more against him then against the other two Persons in Trinity but in respect of the special Operation and Work of the Holy Ghost in the hearts of men whereby he doth enlighten them with the knowledg of the Divine Truth of the Word of God and perswade them of the certainty of it This illumination and perswasion being the special and immediate work of the Holy Ghost therefore they that sin against this light and perswasion are said to sin against the Holy Ghost Now touching the quality of the Sin it is said to be a blasphemy and they that commit it are said to blaspheme against the Holy Ghost that is to speak reproachfully against him not because this sin consisteth onely or chiefly in the external uttering of blasphemous words against the light of the Spirit for the sin it self doth chiefly consist in the inward malice of the heart against God and against his Spirit but it is called a Blaspemy 1. Because it is usually if not alwayes joyned with outward blasphemous speeches uttered against the light of the Spirit as we see it was in Scribes and Pharisees here 2. Because this outward blasphemy in words is more apparant to others then the inward malice of the heart against God Now having cleared the sense of the words that we may more fully conceive the naâ—ure of this sin I will here lay down a brief description of it which may be gathered partly out of this Text and partly out of Hebr. 6. 4. 10. 26. where this sin is spoken of It may therefore be thus described The sin against the Holy Ghost is a voluntary and malitious opposing of the known truth of the Word of God joyned with an universal Apostacy from God In this Description Five things are contained which are as so many steps and degrees of sin all which do concur and meet together in the sin against the Holy Ghost 1. It is an opposing of the truth of the Word of God This opposition is twofold 1. Inward in the Heart by contemning and hating the truth 2. Outward both in word and deed 1. In word by blaspheming and speaking evil of it and against it Whence this sin is called a blasphemy against the Spirit as we heard before 2. In Deed by persecuting the truth and the Professors of it 2. It is an opposition of the known truth So Heb. 10. 26. If we sin willingly after we have received the knowledg of the truth c. And Heb. 6. 4 5. They that commit this sin are such as have first been inlightned and that have tasted of the good word of God And these places shew that the Truth is not onely known but acknowledged and some sweetness tasted in it by those that commit this sin 3. It is a voluntarily opposition of the known truth Heb. 10. 26. If we sin willingly c. 4. It is a malitious or despightful opposing of the known truth Heb. 10. 29. such as commit this sin are said to despite the Spirit of grace that is despitefully and of set malice to abuse and offer wrong to the Spirit and unto the Divine truth of the Word revealed to them by that Spirit And in the same Verse They are said to tread under foot the Sonne of God which argues a malitious opposing against the known Truth of the Gospel concerning Christ And Verse 27. they are called Adversaries that is malitious enemies of God himself and of his truth And Chap. 6. 6. They are said to Crucifie the Sonne of God afresh and to put him to open shame All this shews that in the sin against the Holy Ghost there is alwayes a despiteful and malitious opposing of the truth that is known 5. It is joyned with an Universal Apostacy c. See Heb. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now by the foresaid Description of this Sin it is distinguished from some other Sins which seem to have affinity with it As 1. From sins against knowledg which Gods Elect Children may and do often fall into as David and Peter 2. From malitious persecuting of the Truth which may be done of Ignorance as by Paul before his Conversion as we see 1 Tim. 1. 13. 3. From that denyal of Christ or of his Truth which is caused by fear of death or of some other danger and which is yielded unto through Infirmity as we see in Peter denying Christ of infirmity for fear of death which he was in danger of if he had openly confessed him But in the Sin against the Holy Ghost there is a voluntary and wilfull denying of Christ and of the Truth 4. From sins of presumption of which there are two kinds or degrees The first when one goeth on in known sin presuming upon Gods mercy and perswading himself that he may repent when he will See Deut. 29. 19. I shall have peace though I walk in the imagination of my heart c. This is the sin of most men and great number are guilty of it who yet never come so far as to commit the sin against the Holy Ghost The second kind of presumptuous sins is when a man sinneth wilfully in contempt of the Law of God making slight of it This is called a sin with an high hand Numb 15. 30. which was to be punished with death See an example in Manasseh 2 Chrom 33. 6. And though this be a fearful sin and such as cometh near to the sin against the Holy Ghost yet it is not the sin against the Holy Ghost for this is when one doth not onely sin wilfully and contemptuously but also of set malice and spight against God and his Truth 5. And lastly by the foresaid description the Sin against the Holy Ghost is distinguished from infidelity and impenitency which may be for a time in Gods Elect who cannot commit the Sin against the Holy Ghost as we shall see afterwards yea further by the foresaid description it is distinguished from final unbelief and impenitency which all the Reprobates are guilty of and yet they do not all fall into the Sin against the Holy Ghost for many Reprobates are damned which never commit this Sin Besides if finall unbelief or finall impenitency were the Sin against the Holy Ghost then none could be guilty of this Sin untill their death and so that caveat of Saint John should be in vain
so as it may cost thee bitter tears and deep Humiliation and Repentance before thou canst recover thy self Use 3 Use 3. Learn further to fear and tremble at the thought of this Sin and especially to use all good remedies and Preservatives to keep us from falling into it 1. Take heed of all Sins that come near to it or that make way unto it As 1. Sins against Knowledge and Conscience contrary to the Light of the Truth revealed unto us These are very dangerous wounding the Conscience and hardning the Heart very much and though every Sin against Knowledg be not the Sin against the Holy Ghost yet it is as it were one step towards it and often Sinning against Conscience may in time bring One to the Sin against the Holy Ghost if it be not in time prevented 2. Take heed of falling often into the same Sins against Knowledge and after Repentance made shew of This is worse and more dangerous then the former and doth more harden the Heart 3. Take heed of Sinning presumptuously presuming upon mercy before-hand and especially beware of Sinning with an high hand and contemptuously making slight of Sin and of the Law of God which forbids it This comes very near to the Sin against the Holy Ghost 4. Beware of all hardness of heart and impenitency strive and pray against these 5. Take heed of all backsliding in Religion That we leave not our first Love Rev. 2. A second Preservative is to labour to have our hearts affected with true love to the truth of God then we shall be far from opposing it maliciously Contrà 2 Thess 2. 10. Such as will not receive the love of the Truth that they may be saved God sends them strong Delusions to believe lyes that they may be damned He gives them over c. A third Preservative If one be driven through fear and of infirmity to deny Christ or his Truth as Peter was let him not persist but speedily Repent of it And lastly Pray unto God to keep us from this Sin above all other If David prayed against Presumptuous Sins c. Psal 19. Now further from the connexion of these words Never hath Forgiveness but is in danger c. Observ Observ That so many as have not their Sins forgiven are sure to be condemned they are guilty of Eternal Damnation and cannot escape it Therefore Matth. 18. 34. That evil Servant who had not his Debt forgiven was delivered to the tormentors c. Vse Use Give no rest to our Souls till we know our Sins to be pardoned in Christ Labour for true Faith in him and humble thy self to God by true Repentance that he may forgive thy Sins according to his promise made to the Penitent Do it speedily whilst thou hast time and whilst God spares thy life for after death there is no place for Repentance or Pardon It followeth Ver. 30. Because they said c. These are the words of the Evangelist shewing the reason why our Saviour charged the Scribes and Pharisees as guilty of the unpardonable Sin against the Holy Ghost viz. because they had before Blasphemously charged our Saviour to have an unclean Spirit by whose help they said he cast our Devils Observ 1 Observ 1. This place sheweth plainly that the Scribes and Pharisees were guilty of the Sin against the Holy Ghost because the Evangelist gives this reason why our Saviour avouched unto them the fearfulness of that Sin even because they had committed it in Blaspheming Christ maliciously against their own Knowledge for they could not but know Christ to be the Son of God and to be sent from God because they had not onely heard the preaching of John Baptist and of our Saviour Christ himself but they had also â—een the great Miracles of Christ which proved him to be God And that they did know him to be so may further be gathered from these places Joh. 3. 2. and Joh. 7. 28. Now therefore seeing they could not but know him to be sent from God and to be indued with Divine power and yet did not cease from time to time most maliciously to persecute him and to speak evill of him this argues plainly that they were guilty of the Sin against the Holy Ghost yet it doth not follow that all the Scribes and Pharisees were guilty of it but onely some of them even so many as knowing Christ to be come from God did yet maliciously oppose and persecute him Observ 2 Observ 2. In that the Evangelist gives this reason why our Saviour did so sharply reprove the Scribes and Pharisees charging them with the unpardonable Sin against the Holy Ghost because they shewed their obstinate malice against him in accusing him to have an unclean Spirit Hence we may learn that obstinate and notorious wicked men are not to be favoured or spared by Ministers of the Word but sharply to be reproved and the Judgments of God to be threatned against them to terrify them and if it be possible to humble them and bring them to Repentance Tit. 1. 13. Rebuke them sharply c. So our Saviour Christ thundereth against these Scribes and Pharisee Matth. 23. Wo to you c. Generation of Vipers c. and John Baptist Matth. 3. Mark 3. 31 32. Then came his Brethren and Mother c. Jan. 9. 1619. VVEE are now come to the fifth and last principal part of this Chapter which contains a Message sent by the Mother and Brethren of our Saviour Christ unto him and the Answer which he made unto those that did the Message In the words consider these particulars 1. The persons sending the Message The Mother and Brethren of our Saviour described by two Things 1. By their forwardness to come unto Christ for it is said They came to him 2. By their behaviour when they were come to the place where he taught 1. They stood without 2. They sent unto him and called him 2. Consider the persons by whom the Message was sent who were the people that sate about him 3. The Message which was done by them in these words Behold thy Mother and thy Brethren seek for thee without 4. Consider the Answer of our Saviour unto this Message done to him by the people of which we shall see when we come to it ver 33 34 35. His Brethren That is His Kinsfolks according to the flesh after the Hebrew phrase for the Hebrews call all Kinsfolks by the name of Brethren Gen. 13. 8. Abraham saith Lot and he were Brethren yet Abraham was Lot's Unkle Gen. 11. 27. So 2 King 10. 13. the brethren of Ahaziah for the Kinsmen of Ahaziah as appeareth 2 Chron. 22. 8. Rom. 9. 3. Paul calls the Jews his Brethren and Kinsmen after the Flesh So also Mar. 6. 3. Our Saviour is called the brother of James and Joses and of Juda and Simon Now which of the Kinsfolks of Christ these were that are spoken of in this place is uncertain because it is
life and Grace whereby they are quickned and inabled to yield true and acceptable obedience to the Will of God which before they could not do Joh. 15. 5. He that is a branch of Christ the true Vine abiding in him c. bringeth forth much fruit The reason is because as the brances of a Vine receive life and juice from the root whereby they are made fruitfull so the Believer receives Spiritual life and Grace from Christ whereby he is inabled to bring forth fruit of good works and of obedience to the Will of God therefore in fine versus he addeth Without me ye can do nothing Observ Further we must here observe that the true obedience which the Faithfull do yield to the Will of God hath some special properties by which it differeth from the counterfeit Obedience which is performed by Hypocrites The first property is that it is an entire and universall obedience to the whole Will of God not to some part but to every part of it hating and striving against all sin and indeavouring to perform all good Duties required like David who had respect to all Gods Commandments Psal 119. 6. and like Josiah 2 King 23. 25. who turned to God according to all the Law of Moses c. and as Zachary and Elizabeth Luk. 1. 6. 2. It is a constant obedience reaching to all the parts of their life after the time of their effectuall calling It consisteth not in one or two or a few good Actions performed by fits now and then but in a constant course of holiness throughout their whole life after their calling They do not begin in the Spirit and end in the flesh but they continue in well-doing 3. It is the obedience of the whole man both inward and outward being carefull to glorify God both in their bodies and Spirits 1 Cor. 6. 20. So much of the Doctrine Use 1 Use 1. To convince many not to be true Believers and so not of Spiritual kindred with Christ because though they profess to Believe in Christ yet they shew not forth the soundness of true Faith by Conscionable obedience to the Will of God There is no care in them to Glorify God by a Holy course of life in way of obedience to his Will nay on the contrary their lives are profane and wicked spent in the practice of sin and disobedience against God yea in gross sins as swearing Drunkenness uncleanness and the like What is to be thought of such shall we think that they have Faith or that they have any Spirituall union or Kindred with Christ It is impossible true Faith purifieth the heart and the life neither can it stand with a profane and wicked life neither is it likely or possible that those that so live should have any union with Christ No no there is no Communion between Light and Darkness no Kindred between Christ and Belial or the children of Belial such as all profane and wicked men are So long as thou art such a one never say thou belivest in Christ never think nor perswade thy self vainly that thou hast union with him or any part in him never think that thou art of his Kindred by Faith Christ hath no such Kindred or brethren he hath no profane swearers to be his Brethren no Dâ—unkards no unchast filthy Adulterers c. If thou be of this rank thou art one of the Devils Kindred yea thou art a child of his one of his brood and spawn as it were Joh. 8. 44. Ye are of your Father the Devill and the lusts of your Father ye will do c. So may it be said to all wicked and ungodly livers what Profession soever they make of their Belief in Christ and of their hope to be saved by him Vse 2 Use 2. To reprove another sort who though they be not so bad as the former yet they come far short of that which should be in all that are of Christ's Kindred by Faith I mean such as make shew of some kind of Obedience to the Will of God but it is no true or sincere obedience no such as true Faith brings forth Some are content to obey in some things but not in all like Herod Mark 6. 20. So far as may stand with their pleasures or profits they will conform in shew to the Will of God and to his Word but no further if there be a speciall darling sin which is most pleasing or profitable to them that they will not forsake though they be often taught that it is forbidden and condemned in the Word of God Others make shew of obedience to the Word of God for a time or now and then by fits doing some good Duties or beginning some good course but they are not constant therein they begin in the Spirit and end in the flesh their goodness is like the Morning Dew as the Prophet Hosea complaineth of Ephraim and Judah Hos 6. 4. Others again shew outward conformity to the Will of God but obey not from the Heart they do not yield God the obedience of the whole man All these sorts come short of that true and sincere obedience to the Will of God which is and ought to be shewed forth by all that have Kindred with Christ by Faith Therefore let every one examine what obedience they yield to the Will of God for if it be no better then this before named it can be no sure evidence to them of the soundnesse of their Faith nor of their Spirituall Kindred with Christ Use 3 Vse 3. Labour to approve our selves to have spiritual Kindred with Christ by Faith by making Conscience of sincere obedience to the Will of God in our Lives Let none rest in a naked Profession of Faith but be carefull to shew it by the fruit of good works and by doing the Will of God See Matth. 7. 21. It is a dead Faith that is separate from good works and from obedience to the Will of God Such a Faith can never unite one to Christ nor make him to be of his Spiritual Kindred Beware therefore of resting in this dead counterfeit Faith of Hypocrites and labour to shew forth the power and life of a true Faith by thy care and Conscience to do the Will of God in thy life Thus shalt thou prove to others and to thy own Conscience that thou art one of Christ's brethren and Kindred look therefore unto this and be careful of it Those that have Alliance or kindred with great persons love to speak of their Pedigree and to have it known to others and therefore they will sometimes have it drawn out fair in Tables or set down in writing that they may shew it to others but in vain is it for any to shew their natural Pedigree and Kindred with great Persons if they cannot shew their Spiritual kindred with Christ by true Faith and by sincere obedience to the Will of God which is the unseparable fruit and companion of true Faith let every
Parable it self propounded ver 3 4 5. c. unto the ninth verse I will say nothing in this place because I shall have occasion to handle it when I come to the Exposition of it as it is mentioned ver 14. c. Therefore I proceed directly to the Conclusion or winding up of the Parable ver 9. Then he said unto them He that hath cars to hear c. As in the forefront of the Parable he used the word Hearken to stir up Attention in his Hearers so here in the shutting up of it he useth these words to the same purpose He that hath ears c. Which words are nothing but an Admonition or Precept to stir up the heaâ—ers to be diligent and Attentive in hearing and receiving the Doctrine which he delivered to them because the points which he taught by this Parable were of great necessity and weight and also difficult to be conceived therefore he doth so carefully stirr up their attention both in the beginning and at the end of the Parable which consideration must also move us to be attentive and diligent in hearkening to the necessary weighty Points of Doctrine which are taught us by this Parable when we shall come to the handling of them Now in this Admonition of our Saviour in this 9th Verse we have two things to consider 1. A Duty enjoyned whereof he doth admonish his Hearers viz. To Hear 2. The Persons admonished Every one that hath ears for so much is implyed by the indefinite speech He that hath ears that is whosoever hath ears or every one that hath ears First to speak of the Duty it self Let him hear That is Hearken attentively and diligently to the heavenly and spiritual Doctrine which I teach under this Parable and not onely so but let him labour to understand the Doctrine that I teach and to believe and yield obedience to it Thus by hearing according to the Scripture-phrase is to be understood not onely the outward hearing with the bodily ears but such a hearing as is joyned with understanding faith and obedience to the Doctrine that is taught The reason is because this onely is the true and right hearing of the Word of God when it is so heard that it is rightly understood believed and obeyed Joh. 10. 27. My sheep hear my voyce and follow me They do not only hear it outwardly but they understand and know it and yield obedience to it Therefore in the Hebrew Tongue the same word Shamang signifies not onely to hear but to understand and to obey See Jer. 5. 15. and Jos 1. 17. Observ 1 Observ 1. In that our Saviour both at the beginning and end of this Parable admonisheth and stirreth up the people to hearken to him and to hear and receive his Doctrine in due manner we may gather That by Nature we are very slow backward and negligent in hearing and receiving the Word of God for otherwise what need our Saviour double his Admonition in stirring up those whom he taught to hear Hebr. 5. 11. The Apostle complains of them that they were dull or slow of hearing We are like Eutychus Act. 20. 9. Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken c. We are by nature slow to hear the Doctrine of the Word with our outward ears and much more slow and backward to imbrace it in the heart by Faith How backward were the Jews to believe and imbrace the Word preached unto them early and late by the Prophets Though they spake unto them in the Name of the Lord yet they would not hear Jer. 6. 17. Jer. 7. And so it is with all men naturally Reas 1 Reason 1. By Nature men have no spiritual taste of the sweetness of the Word of God nor of the things that are taught in it they rellish them not at all because they are carnally minded Rom. 8. 5. therefore they are so backward to hear and imbrace those things that are taught them Reas 2 2. The Word of God and the Doctrines of it are flat contrary to mans corrupt nature and disposition enjoyning such things as are most unpleasing to it and forbidding and condemning those things that are most pleasing to it therefore naturally men are slow and backward to hear and receive these spiritual Doctrines of the Word Vse Vse Let every one labour to see and feel his natural dulness and backwardness in hearing and especially in imbracing the Doctrine of the Word when it is taught And let us bewail the great corruption of our Nature which makes us thus slow and unfit to hear the Word of God and learn here to be humbled for it and to strive and pray against it using also all good means whereby to be quickned and stirred up to a readiness and forwardness to hear the Word in right manner The more flow we are naturally to hear and believe it the more should every one strive to be swift to hear as St. James admonisheth Jam. 1. 19. Observ 2 Observ 2. Further by the example of our Saviour all Ministers of the Word are taught how fit and needful it is for them to take occasion often to quicken and stir up their people to attention diligence and forwardness in hearing the Word They are often to put them in mind of this So do the Prophets often as Esay 1. 2. He calls upon the Heavens and Earth to hear the Word of the Lord thereby to stirr up the rebellious Jews to hearken the more diligently unto it And Verse 10. Hear the Word of the Lord ye Rulers of Sodome c. The like we may find in many other places of the Prophets So also the Apostles used to stirr up the attention of their hearers Acts 2. 22. Ye men of Israel saith Peter hear these words Jam. 2. 5. Hearken my beloved brethren 2 Tim. 2. 7. Consider what I say c. Rev. 2. 7. He that hath an ear let him hear what the Spirit saith c. So much of the Duty here enjoyned Now to speak of the Persons admonished He that hath ears to hear That is whosoever hath such ears as are fit to hear and receive such spiritual and heavenly Mysteries as these which I teach This is our Saviours meaning And he useth these words in way of distinction to put difference between two sorts of hearers The first are such as are fit to hear spiritual matters in which respect they are said to have Ears because they have such ears as are fit to hear such matters and because also they do use their Ears aright in hearing them The other sort are such as are unfit to hear such Heavenly matters in which respect they may be said not to have Ears because although they have Ears yet their Ears are not fit to hear such spiritual matters neither do they use them aright in hearing such Heavenly Doctrines Observ 1 Observ 1. Hence gather That all that have bodily Ears yet
are not fit to hear Spiritual and Heavenly matters in right manner Esay 6. 10. Make the heart of this people fat and their Ears heavy and shut their eyes lest they see with their Eyes and hear with their Ears c. Jer. 5. 21. Hear now this O foolish people c. which have eyes and see not ears and hear not c. Though they had Ears yet not such as were fit to hear the Word of God Which shews plainly That all those that have bodily Ears are not fit to hear the Word of God and the Spiritual Matters taught in it in such manner as they ought to hear them Quest Quest Who then are they that are fit to hear Spiritual and Heavenly matters Answ Answ 1. Those whose bodily Ears are prepared and fitted of God to hear and to be attentive to such spiritual matters 2. Such whose minds and understandings are enlightned by the Spirit of God to conceive those spiritual Mysteries of his Word Luke 24. 45. Our Saviour opened the understandings of his Disciples that they might be fit to understand the Scriptures 3. Such whose hearts and affections are inclined and moved of God to believe and to yield obedience to the Doctrine that is taught out of his Word as therefore the heart of Lydia was opened of the Lord by his Spirit before she could be fit to hear Paul's Preaching Act. 16. 14. To this purpose is that Psal 40. 6. Sacrifice and offering thou didst not desire mine ears hast thou opened And then I said Lo I come c. The meaning is That God had not onely given him Ears to hear his Will but had also framed his heart by his Spirit to yield willing obedience to the same So Esay 50. 5. Thou openedst my Ears and I was not rebellious c. Use 1 Use 1. See the reason why many that have bodily Ears yet profit little or not at all by hearing the Word of God even because God hath not yet opened their Hearts and made them attentive to his Word therefore though they can use their Ears to hear and hearken to all other matters yet they know not how to use them as they should in diligent attending to the Word of God Again Though God have given them outward Ears yet he hath not by his Spirit bored or pierced inward Ears in their hearts whereby they might be fitted to understand believe and obey the Doctrine that is taught them Hence it is that though the sound of the Word enter into their outward ears yet the power and vertue of it enters not sinks not into their hearts and minds and so it profits them not Heb. 4. 2. They heard the Word with outward Ears yet it did not profit because not mingled with faith They wanted the Ear of Faith to receive it withall without which the Word outwardly heard can never do good Use 2 Use 2. Rest not in this that ye have outward Ears to hear the Word and the Heavenly Mysteries of it but labour to have your Ears opened and fitted of God to hearken diligently reverently and attentively to his Word And not onely to have your outward Ears thus prepared but principally to have your hearts and minds opened and prepared to understand believe and obey the Word Pray unto God to pierce thy heart by his Spirit that his Word may enter in to it and that it may be effectually believed and obeyed of thee Till this be done thou art unfit to hear the Word Though thou have bodily Ears quick enough to hear the outward sound of it yet if the Ear of thy heart be not boared by the Spirit of God as Lydia's was and as Daniel's was thou art still but a deaf hearer Thy bodily Ears hear the sound of it but thy heart is deaf and unfit to believe imbrace and yield obedience to it Therefore if thou wouldst be fit to hear the Word with profit desire of God as he hath given thee outward ears to hear his Word so above all to give thee a believing and obedient heart to imbrace it and then shalt thou be fit to hear it Esay 66. 5. Hear the Word of the Lord ye that tremble at his Word c All are not fit hearers but such onely who have hearts inwardly affected with reverence towards it c. Observ 2 Observ 2. Further from the manner of speech used by our Saviour when he saith He that hath ears to hear that is to hear spiritual and heavenly matters we may observe To what end chiefly our ears are given us of God even to hear the Word of Christ and the Spiritual Mysteries contained in it Rom. 10. 17. Hearing is by the Word of God that is the principal matter which we are to hear is the Word of God which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of hearing 1 Thess 2. 13. Rev. 2. 7. Use Use This reproveth those who are forward to hear all other matters but backward to hear spiritual and heavenly Doctrines taught them out of the Word of God And much more it condemneth those who abuse their Ears to the hearing of idle and profane discourses or filthy communication contrà Esay 33. 15. Mark 4. 10. And when he was alone they that were about him c. IN the former Verses from the 3. Verse c. our Saviour propounded the Parable of the Sower which sowed seed in 4. sorts of grounds Now from the 10th Verse and so forward to the 21. Verse the Evangelist layeth down the Exposition of that Parable And 1. He mentioneth the occasion of the Exposition of it to the 14 verse 2. The Exposition it self Verse 14 c. The occasion was the question or demand of the 12. Apostles and other Disciples which they put unto Christ touching the Parable Concerning which Question the Evangelist layeth down 4. things 1. The time when they moved it When he was alone 2. The Persons moving They that were with him with the twelve 3. The matter which they demanded which was concerning the Parable Vers 10. 4. Our Saviours attension to their demand Vers 11 c. When he was alone That is when the rest of the multitude of people which came to hear him were departed from him and he was now in some private place alone by himself Verse 34. He expounded all things to his Disciples apart that is when he and they were alone by themselves And it is probable that this was after that he had ended all the Parables mentioned in this Chapter and Matth. 13 and had finished his whole Sermon preached to them at this time for it is not likely that the people did all depart from him and leave him alone untill he had ended his Sermon Matth. 13. 36. It is said Jesus after the uttering of sundry Parables sent away the multitude and his Disciples came unto him to know the meaning of the Parable of the Tares Now it is likely that at the same time also
He sheweth a reason in respect of the wicked and Reprobate why he spake in Parables viz. That they seeing may see and not discern c. ver 12. First to speak of the former of these Points which is the reason of his interpreting the Parable to his Disciples because to them it was given c. i. e. because they were fit persons to understand such Doctrines To you That is To the 12. Apostles and the rest of the Disciples which believed in Christ and were in the number of Gods Elect. Therefore in the words following our Saviour opposeth against these Such as are without that is Unbelievers and Reprobates such as the obstinate Scribes and Pharisees were It is given Freely granted of God To know Rightly to conceive and understand There is a twofold Knowledg of the Word of God 1. Uneffectual which is nothing but a naked apprehension in the mind of the Doctrine of the Word without any feeling of the power and vertue of it and without any affection in the heart to believe and yield obedience to that which is known This may be in reprobates and our Saviour speaks not here of it 2. An effectual or saving knowledg of the Word when the truth of it is not only conceived or apprehended in the understanding but the heart is also affected to believe imbrace and yield obedience to the things known This may be called the knowledg of Faith and it is an experimental not a speculative knowledg only Joh. 17. 3. This is life eternal to know thee c. And this kind of knowledg our Saviour here speaketh of The mystery That is the mysticall hidden or secret Doctrine of the Word Mystery of the Kingdom of God That Doctrine which is concerning Gods Kingdom revealing and teaching things which pertain to that Kingdom especially the way and means of being partakers of it Now this is chiefly and principally the Doctrine of the Gospel which teacheth Christ his Person and Offices and the means of salvation by him God's Kingdom is twofold 1. Of Grace which he exerciseth in this life raigning in his Elect by his Word and Spirit 2. Of Glory after this life in Heaven when they shall raign with him in eternal Glory Both these may be meant here but chiefly the latter So much of the words which being thus opened we may consider in them 4. things 1. The Persons to whom this priviledg here spoken of was vouchsafed namely the Elect To you 2. The means by which they come to partake in it By free gift from God To you it is given 3. The benefit or blessing bestowed which is the knowledg of the Doctrine of the Word especially of the Gospel 4. A description of that Doctrine 1. By the quality of it called a Mystery 2. By the subject matter of it Mystery of the Kingdome of God Of these Points in order First of the Persons To you That is To you and the rest of Gods Elect. Doct. Doctr. The true and effectual knowledg of the Doctrine of the Word of God is proper and peculiar to his Elect and chosen ones whom he appointed from everlasting to save He reveals it to them onely and to no other Matth. 11. 25. I give thee thanks O Father because thou hast hid these things from the wise and prudent and hast revealed them to babes God doth not reveal the saving knowledg of his Word to all but to some onely and those are such whom he hath from Eternity chosen unto life Ephes 1. 4. He hath chosen us before the foundation of the world And Verse 9. He hath made known to us the mystery of his Will c. Rom. 11. 7. All the rest of Mankind besides the Elect are said to be blinded for so the words may be read which shews That God calls none out of their natural blindness to be partakers of the light of saving knowledg but his Elect. Reas 1 Reason 1. None but the Elect come to be effectually Called Rom. 8. 30. Whom he did predestinate to life them he also called Now whosoever comes to be inlightned with saving knowledg of the Word that person must needs be effectually Called Reas 2 Reason 2. None but the Elect come to be partakers of true faith Act. 13. 48. so many as were ordained to life believed Now where there is a true and effectual knowledg of the Word there is faith which goeth alwayes with it Now all have not faith but the Elect onely called the faith of the Elect. Use 1 Vse 1. This confuteth the Errour of those who teach That God doth give unto all men sufficient grace whereby they may be saved if they will themselves and that the onely reason why all are not saved is this becauâ—e some do reject and refuse grace offered unto them But this Doctrine doth make the efficacy of the Grace of God to depend upon mans Will as if he could not make his grace effectual unless the power of mans will do of it self concur with it and help it by receiving grace offered But this is derogatory to the Grace of God and to the powerfull work of his Spirit Besides it is plainly confuted by this and other places of Scripture which teach us That God doth not reveal the knowledg of his Word to all and every person for here we see that it is not given to all but to some onely that is to the Elect and no other to know the mystery of the Kingdome So Matth. 20. 16. Many are called but few chosen He doth not say All are called Act. 14. 16. God in time past suffered all the Gentiles to walk in their own wayes he did not reveal to them the saving knowledg of his will but left them in their natural blindness and ignorance And there is no doubt but there are and have been many thousands that never so much as heard the outward sound of the Word as for example those ignorant and barbarous people that live at this day in the West-Indies or America much less doth God reveal unto all the effectual knowledg of his Word which seeing he doth not it is plain that he doth not give sufficient grace to all and every person to be saved if they themselves would by the power of their own free will receive it Use 2 Vse 2. This serves for the comfort of those that feel and know themselves to be enlightned in any measure with this effectual knowledg of the Word of God Hence they may gather certain assurance to themselves of their own election to eternal life Let every one therefore examine himself in this Point Wouldst thou find an evidence in thy self that thou belongest to God and art in the number of those whom he hath chosen to eternal life Thou mayst be assured of it by this if thou find that God hath revealed to thee the effectual knowledg of his Will and Word corcerning the means of thy salvation Dost thou find not onely thy mind inlightned
with the understanding of the Word but thy heart also affected to believe and yield obedience to it This is an evidence that thou dost belong to God and art chosen of him to salvation for this true effectual knowledg is given to none but Gods Elect. If it be in thee it argues thee to be one of that number Labour then to find some measure of this knowledg in thee But remember it must not be a naked speculative knowledg but an effectual feeling knowledg not swimming onely in the head but going down to the heart and inclining it to love and imbrace the doctrine of the Word as also to believe and yield obedience to it So much of the Persons Now followes the means by which they come to be partakers of this true knowledg in the Doctrine of the Word namely by the gift of God To you it is given Doctr. None come to be enlightned with the true and effectual knowledg of the Word of God but those to whom this is freely given of God He must give them spiritual eyes to see into the truth of his Word else they can never see into it He must open their understandings as our Saviour did unto his Disciples Luke 24. 45. else they can never understand the Scriptures Ephes 1. 17. Paul prayeth that God would give unto them the Spirit of wisdome and revelation in the knowledg of him That the eyes of their understanding might be inlightned c. Job 32. 8. The inspiration of the Almighty giveth understanding Matth. 16. 17. Blessed art thou Simon for flesh and blood hath not revealed it unto thee but my Father which is in heaven Reas Reason By Nature of our selves we are uncapable of all true knowledg of heavenly things 1 Cor. 2. 14. The natural man perceiveth not the things of God c. contrà Vers 10. God revealeth them to us by his Spirit Vse 1 Vse 1. To teach those that have received any measure of knowledg and understanding in the doctrine of the Word and in the Heavenly mysteries taught in it to be thankful to God for it who hath revealed this unto them which of themselves they could never have known If our Saviour were so thankfull to his Father Matth. 11. 25. for revealing the knowledg of his Will unto his Elect how much more thankful ought we to be for our selves Especially seeing this knowledg is not only given us but freely given us of God without any desert on our part There is nothing in the best of us by Nature to move God to reveal to us the saving knowledg of his Will but his own good pleasure moved him unto it So Matth. 11. 26. Even so Father for so it seemed good in thy sight Rom. 10. 20. Consider this seriously and it will stirr up to thankfulness Consider also the Excellency of this knowledg revealed to us Use 2 Use 2. See what they must do that want this true knowledg in the Word they must go unto God by prayer desiring him to give it unto them and to make them able to conceive and understand the heavenly Mysteries of his Will revealed in the Scriptures Matth. 7. 7. Ask and it shall be given you c. And Jam. 1. 5. If any want wisdome let him ask of God This is true wisdome to know and understand the Word of God aright for this Word maketh us wise to salvation If therefore thou want this Wisdome ask it of God in prayer and he will give it thee if thou ask in faith and with fervency and earnestness out of a true sense of thy want of this knowledg Such also as have attained some measure of it they must go to God to crave a further increase of it Jam. 1. 17. Every good gift cometh from the Father of lights c. So much of the second thing viz. the means by which they did come to partake in the priviledg here mentioned in that it was given them Now it followes to speak of the benefit or priviledg it self which was bestowed on them which is the Doctrine of the Word especially of the Gospel Doctr. Doctr. Hence gather That it is a great priviledg and blessing of God upon any to have the true knowledg of the Word revealed unto them and to be made acquainted with the heavenly mysteries of it Our Saviour doth here mention it as a special favour and prerogative bestowed on his Apostles and Disciples that they were inabled to know the mystery of the Kingdom of God Matth. 13. 16. Blessed are your eyes for they see and your ears for they hear Matth. 16. 17. Blessed art thou Simon Bar-jona for flesh and blood hath not revealed it to thee c. Reason Reason This is the onely saving knowledg in which our happiness consisteth 2 Tim. 3. 15. The Scriptures are able to make wise to salvation Job 17. 3. This is life eternal to know thee the onely true God and Jesus Christ c. Therefore Luke 19. 42. Our Saviour weeping over Jerusalem wisheth That they had known the things which did belong to their peace that is to their true happiness Without this all other knowledg is vain Use 1 Use 1. Comfort to all whom God hath enlightned by his Spirit with this true and effectual knowledg of his Word This is that wherein their happiness standeth though they be simple and ignorant in other things as in matters of the World yet if they have eyes to see and know the heavenly mystery of the Word concerning their own salvation by Christ they are happy Blessed are thy eyes if thou see these things c. Use 2 Use 2. Labour above all knowledg to get this true saving knowledg of the Word of God and to grow and increase in it daily Prov. 4. 7. Wisdome is the principal thing get wisdome and with all thy getting get understanding Be diligent in the use of all good means to this end as Prayer unto God hearing the Word reading it in private Conference c. This knowledg will not be had without pains Prov. 2. Digg for it as for silver and treasure hid in the bowels of the Earth It is well worth our pains What pains do some take to get other knowledg as knowledg in humane arts and tongues or knowledge in some trade c. How much more pains should we take to get heavenly knowledg Mark 4. 11. Unto you it is given to know the mystery of the Kingdome of God but unto them that are without March 12 1619. all these things are done in Parables NOw followes the Description of the Doctrine of the Gospel called the mystery of the Kingdome c. Doctr. 1. The Doctrine of the Gospel is a secret and hidden doctrine 1 Cor. 2. 7. We speak the Wisdome of God in a mystery even the hidden wisdome which God ordained before the world c. 1 Tim. 3. ult Great is the mystery of godliness c. There are many mysteries and hidden Points of Doctrine
often heard our Saviour and did also mark and observe those things which he delivered yet in this their hearing they did not understand and in this seeing they did not rightly perceive those Doctrines and Heavenly Mysteries which he taught So it was also with the other Jews Esay 6. 9. Go tell this People Hear ye indeed but understand not and see ye indeed but perceive not c. It is spoken Prophetically shewing what should come to pass when the Word should be preached to them Thus Nicodemus heard our Saviour Christ diligently and well observed his words when he preached to him the doctrine of Regeneration and yet he conceived it not but quite mistook his meaning Joh. 3. So the woman of Samaria Joh. 4. Though she diligently heard Christ speaking to her of the water of life yet did not at first understand him yea it was long before she could understand his doctrine throughly Thus the Apostles themselves though they heard Christ often and diligently marked his doctrine and though they also did rightly understand many things yet some things they did not conceive aright as we see Luke 18. 34. when he told them plainly that he should suffer and rise again yet they understood none of those things but that saying was hid from them Neither knew they c. Reas Reason The Doctrines of the Word of God cannot rightly be understood without the special help of the Spirit of God opening the understanding to conceive them 1 Cor. 2. 14. they are said to be spiritually discerned that is by the help of the Spirit inlightning the mind to conceive and judge of them Without which special illumination of the Spirit all other helps and means that can be used are not available Luke 24. 45. The Apostles themselves could not understand the Scriptures throughly concerning Christs Passion and Resurrection till he by his Spirit opened their Understandings Use 1 Use 1. To teach us us not to rest in this that we often hear the Word outwardly and that we do also mark and observe what is taught for all this we may do and yet be as blind and ignorant in the matters of God as were the Scribes and Pharisees but labour to find our understandings opened by the Spirit of God to conceive the mysteries of the Word And to this end forget not before we come to hear to seek unto God by earnest prayer that he may inlighten our minds to conceive his Word aright If thou neglect this never look to conceive those heavenly things aright which are delivered out of the Word Though thou be sharp-witted by nature and though thou hear often and in hearing observe things taught never so diligently yet without the help of Gods Spirit opening the eyes of thy mind thou shalt still be as blind as a Mole in these heavenly matters Therefore content not thy self with outward hearing nor yet with the diligent and attentive marking of that which is delivered though these are good Duties and necessary but pray before-hand unto God for his Spirit to inable thee to understand his Word Use 2 Use 2. How much less come they ever to conceive the Word aright who do not so much as hear it outwardly or if they do hear it yet are not attentive in hearing to mark and observe in their minds those things that are taught So much of the First reason why our Saviour spake in Parables to those that were without That they seeing might see c. Mark 4. 12. Lest they should be converted c. March 26 1619. THe second Reason followeth Lest they should be converted or turn c. That is lest by means of the hearing and right understanding of the Word they should be brought to repentance and so have their sins pardoned So that this reason is a consequent of the former Seeing it was just with God to leave them in blindness so as they could not understand the Word thence it followes that they were not nor could be brought to true repentance by hearing the Word In the words consider two things 1. The Judgment of God upon wicked Reprobates such as the Scribes and Pharisees That he would not have them turned from their sins 2. The amplifying of this Judgment by mentioning the benefit and good that should have come unto them if they had grace to turn from their sins their sins should have been forgiven This aggravateth the Judgment of God in that he deprived them of this great benefit by denying them grace to repent Object Object Ezek. 18. ult I have no pleasure in the death of him that dyeth c. Wherefore turn and live And 2 Pet. 3. 9. God will have none to perish but all to come to repentance c. Answ Answ To the place in Ezekiel I answer That the death or damnation of a sinner may be considered two wayes 1. Simply As it is the destruction of man being Gods creature and so he doth not will or take pleasure in it but rather is delighted with the salvation and preservation of his creature 2. Respectively As it is a just punishment of sin and as it serveth to manifest the glory of his Justice in the just condemnation of the reprobate and so he doth will the death of a sinner after a sort that is to say not absolutely as it is considered in it self but as it maketh way to the execution of his decree of Reprobation in the just punishment of the wicked To the place in Peter I answer That the Apostle there speaks not of all men in general but of all the Elect of God as may appear by the words going before in that Verse when he saith The Lord is long-suffering to us-ward that iâ— toward the Elect and these he opposeth against those wicked scoffers Verse 3. Vide Bellarm. in locum Doctr. 1 Doctr. 1. In that our Saviour saith That hearing they should hear and not understand lest they should by this means be converted c. We may gather this that the right hearing of the Word preached is a special means to bring men to repentance and to turn them from their sins unto God Jer. 23. 22. If they that is the false Prophets had stood in my counsel and had caused my people to hear my words then they should have turned them from their evil way c. Act. 2. 41. Three thousand Jews were converted by Peter's Sermon Act. 11. 24. When Barnabas preached at Antioch much people which heard him were added or joyned to the Lord. Thus the Eunuch Act. 8. was converted by hearing Philip and Lydia Act. 16. by hearing Paul See Act. 26. 18. Paul was sent to the Gentiles that by hearing him they might be turned from darkness to light c. Therefore the Word preached is said to be the seed of our new birth 1 Pet. 1. 23. Quest 1 Quest. 1. Wherein stands the right hearing of the Word that it may be effectual to work repentance Answ Answ 1.
In hearing it with due reverence and attention of body and mind 2. In hearing it with understanding so as to conceive those things aright that are taught The want of this is the cause that many who hear are not converted by hearing See Matth. 15. 10. and Matth. 13. 19. 3. In applying the Word by faith not onely believing in general the Precepts Promises Threatnings c. but making particular application of them to our selves Heb. 4. 2. The Word did not profit them because not mingled with faith in them that heard it 4. In framing heart and life to the obedience of the Word This is the right hearing so to hear that we do obey the Word therefore hearing is sometime put for obeying in the phrase of Scripture Jam. 1. 22. Be doers of the Word and not hearers onely c. Quest 2 Quest. 2. How is the hearing of the Word a means to work repentance Answ Answ Not of it self alone but by vertue of the Spirit of God wherewith he hath promised to accompany his own Ordinance in the preaching and hearing of his Word Esay 59. ult But the preaching and hearing of the Word is the outward instrument by which Ordinarily God doth confer his Spirit Gal. 3. 2. Received ye the Spirit by the works of the Law or by hearing of faith That is by hearing the doctrine of faith which is the Gospel Act. 10. 44. Use 1 Use 1. Reproveth those that neglect the hearing of the Word preached when they might hear it letting slip the opportunities of hearing it no marvail if such remain in ignorance unbelief and other sins seeing they willingly neglect that Ordinance of God whereby they should be called and brought out of their sins and turned unto God Use 2 Use 2. Let all who have hitherto lived in their sins and would for time to come forsake them and be brought to God by true repentance let all such I say become diligent and conscionable hearers of the Word This is that Word which is able to convert the soul yea to save it This is that Word which being rightly preached and heard is able to change the heart and to make sinful men become new creatures Hear it therefore upon all occasions and be swift to hear it But especially look thou hear in right manner with Attention Understanding Faith c. Thus if thou hear the Word thou shalt find it powerful to change thy heart and to turn thee from thy sins to God If any means will do it this is most likely sanctified of God to that end c. Doctr. 2 Doctr. 2. In that this is mentioned here as a just Judgment of God upon the wicked that they should not have grace to turn from their sins unto God we may learn That it is a grievous Judgment and punishment of God upon any to be left of God in their sins and in such hardness of heart that they cannot repent and turn from them Esay 6. 10. Make the heart of this people fat c. lest they understand with their heart and be converted c. Examples of this we have in Cain and Judas and other wicked Reprobates Especially in Pharaoh to whom this plague of a hard-heart unto which God gave him up was worse and more fearful than all the other Plagues sent upon him Reas 1 Reason 1. This is a spiritual Judgment upon the Soul and Conscience which is far worse than all outward temporal punishment upon the body goods c. Reas 2 Reason 2. A hard and impenitent heart makes way for all the other Plagues and Judgments of God both in this life and after this life for so long as men continue hardened in their sins and turn not from them they cannot be pardoned and so long as their sins are not pardoned they are under the wrath of God and subject to all curses temporal and eternal Rom. 2. 5. After thy hardness and heart that cannot repent treasurest up wrath unto thy self c. Reas 3 Reason 3. It is usually the punishment of heynous sins as Rom. 1. 28. Use 1 Vse 1. See the blockish security of those who lying under this heavy Judgment of an impenitent hard heart do not feel or once complain of it but go on pleasing themselves in their wicked course But as in bodily Diseases those that are dangerous and yet are not felt to be so are in that respect the more dangerous as in a frenzy or dead Palsie c. So this spiritual disease of a hard heart the less it is felt the more fearful and incurable it is Use 2 Use 2. Pray unto God above all temporal Plagues and Judgments to keep from us an impenitent heart not to leave us to our own hearts to harden our selves in our sins as he suffered Pharaoh and as he suffereth many wicked ones If there be cause to pray to God to keep us from the danger of fire and water and from bodily Diseases Famine Sword of the Enemy c. much more cause to pray against hardness of heart the cause and forerunner of all Judgments This is that sin that keeps all other sins from being pardoned Take heed of it therefore and use all means against it of which see before Chap. 3. Verse 5. It is not sin simply but impenitency in sin that condemns the wicked c. Use 3 Use 3. Such whom God hath brought to repentance should be thankful c. Doctr. 3 Doctr. 3. Further from the word Turn we may observe the nature of true Repentance and wherein it consisteth chiefly viz. in a turning from sin and forsaking it and turning unto God by a new course of life But of this see before upon Chap. 1. Verse 15. And their sins should be for given That is the guilt and punishment of them remitted of God and not imputed Psal 32. 1. Observ Observ In that the forgiveness of their sins is mentioned as a consequent of their repentance and turning from sin we gather That forgiveness of sins belongeth onely to such as truly repent and turn from their sins therefore these two Repentance and Remission of sins are often in Scripture joyned together and usually repentance is set in the first place to shew that it must go before else forgiveness cannot follow See before Chap. 1. Verse 4. where this Point was handled Verse 13. And he said unto them Know ye not c. Our Saviour having in the two former Verses instructed and taught his Disciples both the reason why he thought fit to interpret the Parable unto them as also why he spake in Parables to those without Now before he lay down his Exposition of the Parable he reproveth his Disciples for their ignorance in that they understood not his Parables and this he doth the more to stirr them up to an earnest desire to have them opened and to make them the more attentive to his Exposition of them Know ye not That is Understand ye not This Parable Viz.
Otherwise they cannot look that any good fruit should come of their teaching So much of the first Branch of the Comparison Viz. The resemblance between the Husbandman or sower of seed and the Minister of the Word Now to speak of the resemblance between Seed and the Word of God This stands in two things chiefly 1. The seed of any Corn or grain hath in it a fructifying vertue whereby it being cast into the Earth and lying hid there for a time and rotting doth at length spring again and take root downwards and afterwards brings forth fruit upward So the Word of God hath in it a Divine power and vertue whereby being soundly preached and conscionably heard and received into the hearts of the hearers it doth take root in them and bring forth in them those excellent fruits of the Spirit mentioned Gal. 5. 22. Esay 55. 10 11. As the rain cometh down and the snow from heaven and watereth the Earth and maketh it bring forth and bud c. So my Word shall be that goeth out of my mouth it shall not return unto me void but shall accomplish that which I please and shall prosper in the thing whereto I sent it 1 Pet. 1. 23. It is said to be The immortal seed of our new birth c. to shew That it hath spiritual life and vertue in it and that it gives life to those that hear it causing them to bring forth living fruits of Faith Repentance c. Quest Quest Doth not the Spirit of God work these heavenly Fruits in us Answ Answ Yes the Spirit is the Author and Efficient cause of them but yet the Word is the ordinary Instrumental cause and means by which the Spirit worketh them Use 1 Vse 1. See the Excellency of the Word preached it is not a dead Sound but it hath in it a living Virtue and efficacy to work upon the hearts of the hearers it hath in it a fructifying vertue able to bring forth spiritual fruits of holiness righteousness faith repentance c. in all those that hear and receive it as they ought It is that living seed from whence all fruits of saving grace do spring and grow up in a Christian How should this move and stir us up to love and esteem highly of the Word preached and to hear it upon all occasions Use 2 Vse 2. Let all hearers of the Word examine and try whether they find and feel in themselves this fructifying vertue of the Word whether it have taken such root in their hearts that it bring forth in them spiritual fruits of Faith Repentance Newness of life c. Hast thou been a hearer of the Word Look well to this What vertue this seed hath had in thee what fruits of grace of holiness and reformation of life it hath brought forth in thee If it have brought forth these Fruits in thee in some measure then thou hast been a good hearer if not the fault is in thy self alone for the Word in it self hath a fructifying vertue being the immortal seed of the new birth and of all saving graces in those that hear it aright Therefore if it be not fruitful in thee it is because thou dost not hear it in such conscionable manner as thou oughtest thou doest not receive this seed of the Word into good ground that is into an honest and good heart when the seed sowen is good if it fructifie not the fault is in the ground being barren c. So the Word of God being in it self the living seed of grace if it do not take root and bring forth fruits of grace in thee the fault is in the barrenness of thy heart c. So much of the first resemblance between Seed sowen and the Word preached The second Resemblance is this Seed that is sowen though it be good and have in it a fructifying vertue yet it doth not take root or spring up unto fruitfulness of it self alone but by the blessing and providence of God causing the Sun to shine and the rain to fall upon it and so causing it to spring and grow up according to that Hos 2. 21. I will hear the Heavens saith the Lord and they shall hear the earth and the Earth shall hear the Corn c. And Heb. 6. 7. The Earth which drinketh in the rain c. and bringeth forth herbs meet for them by whom it is dressed receiveth blessing from God So it is with the Word preached though it have in it vertue to bring forth the fruit of grace yet it doth not of it self alone shew and manifest vertue without the speciall blessing of God upon it that is without the speciall work of the Spirit of God accompanying the Ministry of the Word in the Hearts of the Hearers otherwise the Ministers of God may Plant and water in vain unless God give increase 1 Cor. 3. 7. Neither is he that Planeth any thing neither he that watereâ—h but God that giveth the increase Vse Use See how needful it is for Minister and people to pray unto God for his blessing upon the Ministry of his Word and for the powerfull work of his Spirit to accompany his own Ordinance in the Hearts of the hearers to make it fruitfull in them Though the Word Preached be the Seed of God having in it most excellent vertue yet it hath this vertue not from it self but from the blessing of God promised to his own Ordinance and from his Spirit accompanying the same and therefore though this Seed of the Word be sowen by the Ministers of the Word never so diligently yet unless God send the Rain and Sun-shine of his Spirit upon it it can never fructify in the hearers So much of the resemblance between the Word of God and seed Sowen Now to speak of the third branch of the Similitude the resemblance between the Preaching or Ministry of the Word and the sowing of Seed 1. As the sowing of Seed is the ordinary means to have a Crop and Harvest of Corn and without sowing no Harvest can be looked for so the Preaching of the Word is the Ordinary means for the bringing forth of Spiritual Fruit in men and to cause a Spiritual Harvest of Grace in their hearts and lives and therefore where this seed of the Word is not sowen at all there can no Spirituall Fruit or Harvest be expected no fruit of Faith Repentance c. which shews the misery of such people who live without the Ministry of the Word 2. As it is in sowing seed if it be too thin and sparingly sowed there is likely to be a thin and sparing Crop as on the other side where the seed is sowen with a full hand the Harvest is like to be the more full and plentiful So it is in the Ministry of the Word where this Seed is thin sowed that is the Word is seldome Preached there small fruit is to be expected and on the contrary where it is more frequently and often Preached
and this Heavenly Seed is sowen with a plentiful hand there is the more plenty of fruit to be looked for ordinarily which should move all Ministers to diligence and constancy in Preaching the Word according to the Precept of Solomon given in another Case Eccles 11. 6. In the morning sow thy Seed and in the Evening withhold not thy hand c. And it should move the people to desire earnestly to have this seed of the Word plentifully sowed among them c. Mark 4. 15. And these are they by the wayes side where the Word is sown but when they have heard Satan commeth immediately and taketh away the Word that was sown in their Hearts April 16. 1620. OUr Saviour having briefly shewed what was meant by the Sower and the sowing of Seed he now more largely sheweth what he meant by the four sorts of Ground in which seed was sowen namely so many sorts of Hearers of the Word By the first sort of Ground which is the High-way he sheweth that he understood those hearers of the Word who hear it outwardly and by hearing come to some slight and general understanding of it but not to an effectual Knowledg affecting their hearts to imbrace it therefore the Devil is said quickly to take it from them ver 15. By the second sort of Ground which is the stony ground were meant those that not onely hear the Word and understand it but are also affected in heart to rejoyce and delight in it for a time yet so as they are not constant therein but at length in time of Affliction and Tryal fall away from their first good Affection which they had to the Word ver 16 17. By the third sort of ground which is the thorny ground were meant such as hear and understand the Word and are also affected with it in some degree and measure and yet have their hearts so drawn away with cares of the World and with love of profits and pleasures that they are by this means hindred from bringing forth the true fruits of the Word ver 18. 19. By the fourth sort of ground which is the good ground were meant those that not onely hear and understand and are affected in heart with the Word but do effectually receive and embrace it and bring forth the true fruits of it in their life though not all in like measure but some in greater some in lesser measure ver 20. Thus the scope of our Saviour in this Parable is to set out unto us the different sorts of hearers of the Word and to shew the different effects of the Word in those that hear it and that all that hear it outwardly do not receive true fruit and profit by it but that the greatest part of hearers do hear unfruitfullu and therefore to stir up all that are hearers to be the more careful to hear the Word in due and right manner and so as they may reap sound fruit thereby Quest Quest. When our Saviour here mentioneth three sorts of bad and unprofitable hearers and but one good May we hence conclude that in the visible Church three parts of four are Reprobates and shall be condemned Answ Answ We may not in any case so conclude For 1. It is not the purpose of our Saviour in this Parable to set down any set number of those that shall be saved or damned but onely to shew that among those that are hearers of the Word all do not profit but many and those the greater part usually do hear it unprofitably 2. Though it be true according to the scope of this Parable that of four sorts of men there are three sorts wicked and but one sort good yet it doth not follow that therefore in the Church the wicked are thrice so many in number as the good and to affirm the same is both curious and uncomfortable Mr. Cartwr Catechis cap. 35. pag. 209. So much of the sum and general scope of this Parable Now before I come to speak particularly of the four sorts of hearers signified by four sorts of ground I will speak somewhat first in general touching the Similitude and resemblance which is between hearers of the Word and Com-ground in which Seed is sown And I will speak onely of two things in which this resemblance standeth The first is this Corn-land before seed be sowed in it must first be prepared by Tillage and made fit to receive Seed and to bear fruit And for the preparing of it two things especially are needful 1. That it be ridded and cleared from all that may cumber the ground and hinder the growth of Corn in it as from thorns bushes trees c. 2. That it be broken up with the Plough And thus it must be with hearers of the Word before they come to hear and to receive the seed of the Word sowen by the Minister they must first fit and prepare themselves that is their own hearts especially for the meet receiving of the seed of the Word Eccles 5. 1. Keep thy Foot when thou goest to the house of God and be more ready to hear c. And this preparation must be by the practice of two things answerable to those two requisite in the preparing of Corn-ground For first the heart is to be ridded from those things which cumber and annoy it and which would hinder the fructifying and growth of the Word in it as the love of sin and all sinfull lusts and Affections 1 Pet. 2. 1. Laying aside all Malice and all Guil and Hypocrisies and Envies and evill speakings as new born Babes desire the sincere milk of the Word c. So Jam. 1. 21. Now these sinfull lusts are ridded and weeded out of the heart by the practice of true mortification when by the power of the Spirit of God we are inabled so to resist and to subdue these corrupt lusts that they do not raign in us 2. The Heart must also be Ploughed as it were and broken up before it be fit to have the Seed of the Word sown in it Jer. 4. 3. Break up your fallow ground c. Take away the fore-skin of your Heart c. So Hos 10. 12. Now the Heart is Ploughed and broken up by the practice of true Humiliation and godly sorrow for sin for as by Ploughing the ground is opened and made softer and so more fit to receive the seed so by this Godly sorrow and humiliation for sin the Heart becomes soft and pliable to the Word of God and more ready and fit to imbrace and yield obedience to it Use 1 Use 1. See the reason why many hear the Word and have this Heavenly Seed sowen upon them and yet profit little or nothing by it it takes no root in their hearts nor brings forth fruit in their lives that is because they make not Conscience of preparing the ground of their Hearts before this seed be sown in them they come to hear the Word with Hearts fraught and cumbred
with the love of sin and with corrupt and sinfull lusts and Affections as Pride self-love malice wrath bitterness uncleanness covetousness c. they come to hear before they have ridded their Hearts from these by true Repentance and Mortification and so the ground of their Hearts being pestered with such weeds and briars is not fit to receive the seed of the Word Again they never yet Ploughed up their hearts by Godly sorrow and contrition for sin and therefore their Hearts being not truly humbled and softned are not fit to receive this seed of the Word No marvail if such profit not by the Word when they prepare not their Hearts to the receiving of it Use 2 Vse 2. If we would profit truly by hearing the Word look to this preparation of our hearts that they may be fit to have the seed of the Word sowen in them Plow them up by Godly sorrow for sin and labour to purge them from all sinfull lusts and Affections Pray unto God by the power and efficacy of his Spirit to mortify them in us and to pluck up and rid these weeds out of our hearts lest they hinder the fruit of the Word in us The more carefull thou art thus to have thy heart prepared as good ground to receive the seed of the Word the more fruit shall the Word bring forth in thee The second thing in which the resemblance between Corn-ground and hearers of the Word standeth is this The ground where seed is sown must receive the seed into it self and so the seed must be hid and covered in the Earth or else it will not take root or spring up to fruit So the hearers of the Word must give the Word entrance into their Hearts by Believing and applying it to themselves else it will not be fruitfull in them Psal 119. 11. David hid the Word of God in his heart c. And this was the reason that the Word was profitable to Lydia Act. 16. because the Lord opened her heart to receive it Use Use See then that it is not enough to let the Word enter into our outward ears nor yet to let it swim or flote aloft in our understandings but if we would have it effectual and fruitfull in us we must receive and hide it in the Furrows of our Hearts as good seed in good ground that it may take root and fructify in us c. So much in general touching the resemblance between Corn-ground and Hearers of the Word Now to speak particularly of the several sorts of Hearers signified by those four sorts of ground mentioned in the Parable 1. Of the first sort signified by the way side And these are they by the way side c. In these words is laid down a description of those hearers which were resembled by the way side described by two things 1. By their property they are outward Hearers of the Word having the seed of it sown upon them 2. By the Issue or consequent of their outward hearing Satan commeth immediately after they have heard and taketh away c. These are they by the way side That is these are those kind of Hearers of the Word which are signified and resembled by the way side Where the Word is sowen To whom the Word is Preached and they are outwardly hearers of it as the words following shew When they have heard c. Now that we may the better conceive what kind of hearers our Saviour here speaketh of and wherein they fail and the cause of their not profiting by the Word it is needfull to compare this place of St. Mark with Matth. 13. 19. where it is said of this first sort That they hear the Word but understand it not which is not so to be taken as if they understood it not at all for then Satan could not be said properly to take it from them as it followeth in the latter part of this verse But they are said not to understand the Word because though they have some slight and shallow apprehension of it in their minds yet they have no through or effectuall Knowledg of it no such Knowledg as doth affect and move their hearts to Believe I ove and imbrace the Doctrine of the Word which is taught for in Scripture every man is said to have so much knowledg and understanding in the Word as he hath Affection of heart to love and imbrace that which he knoweth and without this Affection to the Word all knowledg and apprehension of it in the mind is accompted ignorance So then by this that hath bin said we may see plainly what kind of hearers they are whom our Saviour here likeneth to the way-side namely such as hear the Word and by hearing do attain also to some kind of sleight knowledg or understanding of the doctrine yet so as this knowledg is not effectuall in their hearts to incline them to believe or imbrace or to love and delight in that which is taught and these are fitly resembled to the way-side for as that is beaten and hardened with the feet of passengers so as the seed cast upon it can have no entrance into the ground to take root in it so the hearts of these kind of hearers are so hardened and beaten as it were partly by reason of original corruption of nature and partly through custome and continuance in actual sins and partly also by Satans continual suggestions and temptations that the seed of the Word cannot find any entrance into them nor take root in them Doctr. Doctr. Here then we learn That though men be outward hearers of the Word and do also in some sort understand what is taught yet if their hearts be so hardened in sin and through Satans temptations that they are not affected and moved with the doctrine of it it can never profit them As seed sowen upon a beaten path or high-way cannot sink into the Earth by reason of the hardness of it nor take root or fructifie So the Doctrine of the Word being preached to such whose hearts are hardened in sin cannot enter into them therefore it cannot profit them If the seed of the Word be only sowen in their outward ears and in their minds if it lye above ground that is if it swimm and float aloft in their brain and understanding only and do not enter and sink into their hearts if their hearts be not affected to love and imbrace it as well as their understandings inlightned by it it will never take root or bear fruit in them The seed that is cast on the High-way is utterly lost because it cannot enter into the Earth to take root in it even so the Doctrine of the Word delivered to such hearers whose hearts are so hardened that the seed of the Word enters not into them it is utterly cast away and lost in regard of any fruit or profit that such hearers reap by it Ezek. 33. 31. The people of the Jews did not profit by hearing
hear the Word we give great advantage and occasion unto our enemy Satan to come and take away the seed of the Word from us like a ravenous bird not suffring it to take any root in us nor to bring forth fruit As seed cast on the High-way and lying above ground uncovered is easily and quickly picked up by birds of the Ayre so the Word of God being Preached and heard if it onely enter into the understanding of the Hearers and not into their Hearts it is easily taken away by Satan Vse Vse Take heed of this in hearing of the Word that we suffer it not to lye above ground in our understandings onely without giving any entrance to it into our hearts lest by this means we give Satan advantage to take it away from us and to deprive us of the fruit and benefit of it If thou hear it never so often and understand it also in some sort yet if thy heart be not affected with it a thousand to one but Satan will take it away from thee and steal it even out of thy mind and understanding and so keep thee from profiting by it Rest not therefore in the outward hearing or bare understanding of the Doctrine of the Word but pray unto God to give thee a Heart to be affected with it yea to open thy heart as he did the Heart of Lydia that thou mayest receive the seed of the Word into it and hide it there that it may take such root that Satan may never be able to take it away or hinder the fructifying of it in thee Observ 2 Observ 2. Again we may hence gather that Satan hath power by Gods permission to hinder those that heat the Word from profiting by the same As he hath malice and will to do it so he hath power to do it and doth it indeed oftentimes by Gods sufferance How he doth it we have heard before upon this verse Object Object If the Devil have power to deprive men of the fruit of hearing the Word then it seems the fault is in him and not in them when they profit not by the Word Answ Answ This follows not for though Satan have great power and use much policy and subtilty to deprive them of the benefit of the Word yet he could not prevail and have his purpose if themselves also were not in fault he could not take the Word from them if themselves were not in some sort willing to part with it though the Devill be one cause of their not profiting yet he is not the onely cause but the Original and first cause is in themselves which is their own natural blindness of mind unbelief and hardness of heart which makes them unfit to profit by the Word These their natural corruptions the Devill stirreth up and helpeth forward taking advantage from them to hinder them from hearing profitably Use 1 Vse 1. Pray unto God to restrain Satan's power that he may not be able to take the Word from us nor to steal it out of our hearts and minds when we have heard it Use 2 Use 2. Seeing Satan cannot of himself alone deprive us of the benefit of the Word unless we our selves be accessary there unto through our own naturall corruption giving advantage to him let us therefore beware of giving him the least advantage and to this end dayly strive more and more by Prayer and other means to purge out of our own hearts those special sins and corruptions which are the main hindrances to our profiting by the Word as Ignorance unbelief hardness of heart Hypocrisy c. If these reign in us they will betray us to Satan's power lay us open to it so as he will easily take the Word from us whereas on the contrary if we mortify these corruptions in us and purge them out of our hearts by prayer and by the daily practise and renewing of our Repentance the Devill with all his power and Policy shall not be able to take the fruit of the Word from us It followeth Which was sowen in their Hearts Though they received not the Word into their Hearts yet it is said to have been sown in them in regard of the vertue and efficacy of the Word in and of it self which was able and fit to work on their Hearts and to enter into them if they had bin fit to receive it and give it entrance Observ 3 Observ 3. Whence we learn that the fault and corruption of the Hearers of the Word which hindereth them from receiving it effectually and from profiting by it doth not take away the vertue and efficacy of the Word nor make void the power of Gods Ordinance in the Ministry The Word in it self is still a powerfull Word to work upon the Hearts of men yea to renew and change their Hearts though these effects do not alwayes follow in those that hear it by reason of their sinfull corruption which makes them unfit to be wrought upon by the Word The Gospel Preached is alwayes in it self the power of God unto Salvation though many that hear it are never saved by hearing it by reason of their wickedness and corruption which hinders them from believing and yielding obedience to it Use Use See the reason why many hear the Word without fruit and profit their minds are not enlightned by it their Hearts are not renewed their lives not reformed by it c. the cause hereof is not in the Word it self nor in Gods Ordinance both which are in themselves powerfull to work these and the like excellent effects but the cause is in the Hearers themselves their hearts are so hardned in unbelief and other sins that they are not fit for the Ministry of the Word to work upon The Word it self is the savour of life unto life but it is not so to all it is unto many the savour of death unto condemnation Whereunto is the fault to be imputed Not unto the Word it self but to the corruption and wickedness of many that hear it Therefore if the Word Preached do thee no good blame not the Word it self nor the Ministry of it but thy own corrupt and wicked heart which makes thee unfit to profit by it and pray unto God to mortify this corruption in thee by his Spirit that thou mayest be fit to profit by his Word Mark 4. 16 17. And these are they likewise which are sown on Stony Ground who when they have heard the Word April 30. 1620. immediately receive it with gladness TOuching the first sort of unprofitable hearers of the Word we have spoken Namely those signified in the Parable by the way side who are such as hear the Word and in some measure conceive and understand it in their minds but give it no entrance into their hearts and affections and therefore Satan commeth so soon as they have heard and useth all means to steal away the Word out of their minds Now we are come to the second sort of unprofitable
to thy self the doctrine that is taught so much saving efficacy it hath in thee so much rooting it hath in thee and so much fruit it is like to bring forth If no faith in thy heart the Word can take no root in it nor bring forth true and saving fruit in thee So much of the first Thing wherein these hearers fail The second is That they endure but for a time Which is a consequent of the former for therefore they endure not because they have not the Word truly rooted in them hence it comes that their affections to the Word and their faith which they made shew of continue but for a time Doctr. Doctr. See here the property of hypocrites in Religion and counterfeit professours of the Word though they make a good shew for a while yet it is but for a time therefore they are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temporaries like seed sowen in stony-ground c. Luke 8. 13. for a while they believe Joh. 5. 35. the Jews for a season were willing to rejoyce in the light of John Baptist's Ministery it was but for a season This is the complaint of the Prophet touching Ephraim and Judah Hos 6. 4. Your goodness is as a morning cloud and as the morning dew it goeth away Such is the Goodness and Religion that is in hypocritical professors it is but for a little continuance like the cloud and dew of the morning quickly dryed up and vanishing so soon as the Sun ariseth upon it Job 27. 10. Job offereth the question Whether the hypocrite will alwayes call upon God implying That he will not he may for a time but will not constantly to the end persevere in the conscionable practise of that duty The same is true of other good duties performed by hypocrites so all the graces which they make fair shew of they are but temporary in them they will not alwayes continue in them but at length vanish and come to nothing The Reason of this Point is clear They have no soundness of faith in them nor of any other saving grace therefore no marvail if their faith and all other graces and good things which they make shew of be but temporary and inconstant for there is no grace constant and durable in a Christian but that which is sound and sincere Vse 1 Use 1. See by this a main difference between the sound Christian and the hypocrite or counterfeit Christian the one continues constant in the profession and practice of Christianity to the end of his life the other holds out but for a time and then falls from his first good profession and gives it over By this let every one try himself what he is Here also we see withall the difference between true and sound grace and that which is but counterfeit Sound grace where it is once wrought continueth and never ceaseth to be in those which once have it yea it groweth in them 1 Joh. 3. 9. The seed of God remaineth in such as are once born of him that is the seed of true saving grace but as for counterfeit grace though it may be in shew very like unto sound grace in other respects yet in this it is most unlike it in that it is temporary enduring but for a season and then vanishing in those that once made shew of it Examine all graces of the Spirit in us by this whether they be true or counterfeit our Faith Hope Zeal Love to the Word Joy in it c. If these continue and grow in thee they are sound but if they be temporary and such as after a time do cease and vanish to nothing in thee it shews they were never sound and sincere True saving grace is durable and constant to the end never wholly lost or extinguished in such as once partake in it This is that spiritual food which is said to endure to everlasting life Joh. 6. 27. See Joh. 4. 14. 1 Pet. 1. 5. Gods Elect are kept through faith unto salvation True faith never ceaseth nor leaveth those in whom it is till it bring them to salvation in Gods Kingdom no more doth true hope true spiritual joy in the Word of God true zeal for Gods glory c. these never dye in the sound Christian but hold out still Indeed it must be granted that these graces are not alwayes felt in like measure by the sound Christian neither have they alike comfortable working in him nay at sometime for the present the working of them may seem wholly to cease yet still the graces themselves do remain and though in time of some grievous inward temptation they be awhile smothered yet will they afterward shew themselves again and work sensibly as before The faith of the sound Christian may be weak at some time but it never dyeth in him as the hypocrites faith So the good Christians zeal and love to the Word c. may be for a time abated and slacked but never utterly quenched as the zeal and love of the hypocrite is Use 2 Use 2. Take heed to our selves every one that we be not herein like the temporary hypocriticall professor of the Word that it be not truly said of us as of him that though we make a good shw in Religion for a time yet we are but for a season like the blade of Corn sowen in stony-ground c. Be not like the Galathians beginning in the Spirit and ending in the flesh Gal. 3. 3. But labour for soundness of all graces that we may continue in them and by continuance and perseverance may approve our sincerity in them Non quaeruntur in Christianis initia sed finis c. Jerom. Revel 2. 10. Be faithfull to the death saith Christ to Smyrna and I will give thee the Crown of life and Matth. 24. 13. He that endureth to the end shall be saved It followeth Afterward when affliction or persecution ariseth for the Word c. Here our Saviour proveth that these hearers endure but a season in their good affections to the Word which they for a time make shew of he proves it by the event because afterward in time of affliction and persecution for the Word they fall away from their first affections to the Word In the words consider three things 1. The Cause or occasion of their falling away Tribulation and persecution arising for the Words sake 2. The Apostacy it self implyed in that they are said to be offended 3. The Circumstance of time Immediately When tribulation That is any kind of outward troubles persecution Any malitious opposition of Satan or wicked men his instruments against such as profess the truth of God For the words sake That is for the profession of the Word They are offended Or stumble at it so as to renounce and give over their good profession of the Word and their first good affections to it suffering themselves by these troubles to be hindered from going on in their Christian course even as those
unfruitfull These are they which are sowen among thorns Those that were resembled by the thorny-ground in which seed is sowen Such as hear the Word And not onely hear it outwardly but do also inwardly receive it into their minds and hearts understanding and being affected with it in some measure and not onely so but making shew also of fruitfulness for a time That they go thus far may appear because it is said in the Parable That the thorns springing up with the seed choaked it Luke 8. 7. which implyeth That the Seed of the Word doth in some degree enter and take root in these hearers hearts and also springeth up in their lives making shew of fruitfulness for a time but is at length choked by the thorns of worldly cares c. Here then we see that men may go very far in the properties of a good hearer of the Word and yet not be such a one but come short of all true and sound fruit of hearing But of this Point before in speaking of the second sort of bad hearers Now then to go on to speak of the failing or defect of these Worldly-minded hearers Vers 19. And the cares of this world That is Cares for and concerning worldly matters and things of this life which serve for the maintenance and preservation of it as meat drink apparell riches c. Further we must here know there is a twofold care of these earthly things for this life 1. A moderate provident care whereby one is carefull in the use of good means for the maintenance of himself and those that belong to him in this present life as in wisely forecasting how to provide things necessary as also in walking painfully in a mans calling thereby the better to maintain himself and those that depend on him and in using other good means for the providing of things necessary for this life yet so as to leave the success of all means unto God This is a good and necessary kind of care commended in Scripture to us Prov. 6. 6. Solomon sends the sluggard to the Ant to learn this provident wise care 1 Tim. 5. 8. He that provides not for his own c. 2. There is an immoderate or excessive and distracting care When men do not onely care to use the means for provision of things necessary for this life but do also vex and disquiet their hearts about the issue and success of those means not depending on Gods providence for a blessing on them but distrusting his providence and trusting in the means only This is called a distracting care because it divideth and pulleth asunder the mind and thoughts as it were by perplexing them with vain fears and doubts about matters of this life and so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyeth And this kind of worldly cares is here meant by our Saviour Deceitfulness of riches An Hebraism which signifies as much as deceitful riches Now by deceitfull riches our Saviour further understandeth not the riches themselves but the inordinate affection of loving and desiring them which is nothing else but the sin of covetousness The lusts of other things That is all other immoderate and unlawful desires of earthly things and namely of the pleasures of this life as St. Luke explaineth it Luke 8. 14. Entring in Viz. into their hearts choak the Word As thorns hinder the growth of Corn that it cannot come to ripeness and perfection so these cares and inordinate lusts growing up and bearing sway in the hearts of these hearers of the Word do hinder them from bringing forth any true and saving fruit of the Word preached It becometh unfruitfull By fruit understand obedience to the Word Luke 8. 14. They bring no fruit to perfection They bring forth some kind of fruit some kind of obedience c. but not any good and perfect fruit no such sincere obedience as is acceptable to God or available to their own salvation and therefore in effect and upon the matter it is as if they brought forth no fruit at all So much of the meaning of the word Doctr. 1 Doctr. 1. In that worldly cares are mentioned as a means of choaking the Word we learn That immoderate and distrustfull cares for things of this life are one great hinderance to the profitable hearing of the Word These are one sort of thorns choking it in us Now such Cares do hinder the fruit of the Word 4. sundry wayes 1. By keeping men from hearing the Word For if they hear it not they cannot profit by it So Luke 10. 40. Martha was cumbred and taken up with worldly cares about making bodily provision for Christ when she should rather have attended to the Word of Christ as Mary did 2. They hinder men from diligent attention to the Word in time of hearing This they do by possessing and taking up their minds with thoughts of the world and by distracting them so that they cannot be free to attend and give heed to the doctrine of the Word 3. They hinder men from remembring the things that have been taught thrusting them out of their minds so soon as they have heard them and not suffering them afterwards to meditate of them 4. They keep men from yielding obedience to the Word This we may see in that Parable Luke 14. 18. where those that were invited to the holy Supper or Banquet prepared of the Lord were hindred by worldly cares from coming to partake of it The first said I have bought a piece of ground c. Another I have bought five yoke of Oxen c. The scope is to shew that such immoderate cares of worldly matters do hinder many from yielding obedience to the Word whereby Gods calls and invites them to his heavenly banquet that is to be partakers of the saving graces of his Spirit in this life and of heavenly glory after this life Use 1 Use 1. See one reason why many hearers profit little or nothing by the Ministery of the Word Their hearts and minds were so possessed and taken up with immoderate care about things of this life that they have scarce time to hear the Word but like Martha are cumbred about the World when they should be in the Church to hear the Word or if they come there to hear yet in time of hearing their minds are so distracted with thoughts of the World of Farms Cattell Money and about providing of necessaries for this life that it is impossible they should give attention to the Heavenly instructions delivered out of the Word so long as they are so taken up with earthly matters Their hearts and minds are so stuffed with cares and thoughts of the world that there is no room for the Word to enter or lodge there their bodies are present in the Church but in heart and mind they are absent their thoughts and affections are running abroad at the same time after their Farms Corn Cattel Bargains c. Upon these they think when they
ye workers of iniquity Herod Judas and Simon Magus were all hearers of the Word yet damned reprobates Use 2 Use 2. Rest not in outward hearing of the Word but seeing there are more bad hearers then good labour the more to hear profitably and savingly that the Word may be to us the savour of life unto life It is not so to all usually nor to the most It behoves us then to look to it the more carefully that it may be so to us If it were so to all or most the less care would serve but now seeing the saving fruit of the Word is not common to all but many yea the greatest part of hearers usually go without it Oh how careful how painful and diligent had we need be so to hear that we may truly profit to eternal life Luke 8. 18. Take heed saith our Saviour how ye hear The number of good hearers being so small great cause there is for every one to labour to be of that number and therefore to take heed how we hear Luke 13. 24. Strive to enter in at the strait gate c. The reason is implyed by the occasion of those words of our Saviour which was the Question which one put to him Whether there were but few saved To which our Saviour answereth bidding him and all others to strive to enter in at the strait gate c. Implying That the small number of those that are saved should move all to strive the more to be of that number So here the number of good hearers being small in comparison of the bad how had we need ro bestir our selves that we may be of that number Now what is to be done of us that we may be of that number this will better appear in that which followeth by handling the properties of the good Hearer Observ 2 Observ 2. In that our Saviour mentioneth one sort of good and profitable hearers amongst the rest that are unprofitable we learn this That where the Word is sincerely preached there though it be not fruitfull in all or the most yet it is fruitful in some ordinarily I say ordinarily because it seems doubtful whether it be alwayes so See Esay 65. 2. 49. 4. Indeed it is alwayes effectual either for the converting and saving of some or else for the convincing and just hardening of all unto condemnation and so it is never preached in vain But whether it be alwayes effectual to the salvation of some of the hearers in every place where it is soundly preached seems doubtful and the contrary seems probable yet this is out of doubt that it is so ordinarily and for the most part if not alwayes And further I adde That though for the present or soon after the fruit of it do not appear in any of the hearers yet it may afterward appear in tract of time It may be sometime it appears not during the life of the Minister that preacheth the Word to such a people yet it may appear after his death in the time of his Successor who entreth upon the labours of the former And in this respect it is very probable if not certain that the Word soundly preached is alwayes truly fruitful and profitable in some that hear it that is to say that it is alwayes a means to further the salvation of some and that this doth appear either for the present during the time of him that so preacheth it faithfully or else afterward in the time of some other that cometh after him Esay 55. 10. As the rain cometh down and the snow from Heaven c. and maketh the Earth bring forth and bud c. so shall my Word be saith the Lord that goeth forth of my mouth it shall not return to me void but it shall prosper in the thing whereto I sent it And this we see verified further in the Word preached by the Apostles In the history of the Acts we shall find that where they preached the Word it was alwayes fruitful in the conversion of some among those that heard it Use Use This is for the comfort and incouragement of all faithfull dispensers of the Word Their labour is not in vain in the Lord but they may most comfortably expect that some fruit thereof will follow in time and appear in those that hear them and though it appear not suddenly or in short time yet in longer tract of time it may and if not in all their life time yet after their death when they are taken away the fruit of their Ministry may be manifested more then ever before So much of these general observations Now to come to the particular handling of the words In which is laid down a description of the good Hearers by three properties 1. They hear the Word 2. Receive it 3. Bring forth fruit which fruit is amplified by the different measure of it some thirty fold some sixty c. These are they which are sowen on good ground Those Hearers that are resembled by the good ground where Seed is sowen Such as hear the Word This is common to all the four sorts of Hearers as we have seen before As it was before mentioned in all the three former sorts of unprofitable Hearers so here it is mentioned as one property of the good Hearers Observ Observ Hence observe that the outward hearing is necessary for all that would profit by the Word Preached This is the first step to profitable hearing without which there can be no profiting as the Seed cannot fructify if the ground receive it not And the oftner the Word is heard the more fruit is like to follow as the thicker the Seed is sown on the ground the more plentifull crop usually is reaped Hence is it that this outward hearing of the Word is so much commended to us Eccles 5. 1. Be more ready to hear than to give the Sacrifice of Fools Jam. 1. 19. Let every man be swift to hear c. Joh. 8. 47. He that is of God heareth Gods Word c. Revel 2. 7. He that hath an ear let him hear what the Spirit saith unto the Churches Use 1 Use 1. To reprove all that are negligent in this duty of hearing the Word either not hearing it at all or too seldome suffering themselves to be hindred by slight occasions from hearing it How should these profit by the Word Preached so long as they are so careless of hearing it these come short of all the three former sorts of unprofitable Hearers Object Object Some ignorant people may here perhaps alledg for themselves that though they come not so duly to Church to hear the Word yet they serve God at home by Praying or reading the Bible or some other good Books Answ Answ No Blessing can be expected from God upon such private Reading or Praying when it is joyned with contempt of the publick worship of God whereof hearing the Word is one chief part Remember Prov. 28. 9. He that turneth away his
pray unto God not to give us over to unbelief and hardness of heart lest by these sins the Door of our Hearts become fast locked and barred against all good Instructions and Exhortations delivered to us out of his VVord c. Vse 2 Vse 2. If we would approve our selves to be good and profitable Hearers see that we do not onely hear the Word with outward ears but that we also receive it and give it entrance into our hearts so as to be truly affected with it to believe and apply it effectually and to yield inward submission of heart to it When we come to hear the Word prepare not onely our ears to hear but especially our hearts to receive the Word Otherwise in vain to bring hearing ears and deaf hearts Pray therefore unto God to bore an ear in our hearts with the finger of his Spirit and to open our hearts as he did the heart of Lydia that we may receive the Word into them Desire also of God to give thee such a heart as is fit to receive his Word as it ought to be received 1. A soft and melting heart apt to be affected with the Word as Josiah 2. A Believing heart to apply the Word 3. An obedient heart as in David Psal 27. 8. Seek my Face My Heart said unto thee Thy Face Lord will I seek Mark 4. 20. And bring forth Fruit c. June 11. 1620. OF the two first properties by which these good Hearers are described we have spoken Namely 1. That they do outwardly hear the Word 2. That they do inwardly receive it into their hearts Now followeth the third property which is this That they bring forth Fruit which fruit is amplified by the different measure or quantity of it in sundry Hearers Some bring forth thirty fold some sixty c. Bring forth Fruit By fruit we may understand as some do all saving effects wrought by the Word Preached in those that hear it aright but especially and principally the fruit of true and conscionable obedience yielded to the Doctrine of the Word in life and practice So then to bring forth fruit of the Word is nothing else but to yield true and Conscionable obedience to the same in life and practise Doctr. Doctr. Here then we are taught That it is the propetty of all good Hearers of the Word to be fruitfull in obedience to the Doctrine of the Word Preached to them Matth. 7. 24. Our Saviour likeneth those that hear his Words and do the same to a Wise man which built his House on a Rock c. Luk. 8. 21. My Mother and Brethren are these which hear the Word of God and do it Jam. 1. 22. Be ye doers of the Word and not hearers onely deceiving your selves Now for the further opening of this I will first shew the kinds of this true obedience to the Word requisite in good Hearers Secondly Some properties of it by which it differeth from counterfeit obedience Touching the first The obedience which good Hearers yield to the Word is twofold 1. Inward of the heart and of the whole inner man submitting the Mind Will and Conscience unto the obedience of the Word Rom. 6. 17. Ye have obeyed from the heart the form of doctrine which was delivered you without this all outward obedience is but hypocrisie 2. Outward Obedience in the outward life and conversation whereby these good hearers do conform their whole outward carriage unto the Rule of the Word doing the good duties required avoiding the sins forbidden c. Touching the second thing to be shewed namely the Properties of this true Obedience unto the Word They are these 1. It comes from a good root and fountain namely from true justifying faith whereby they believe that their persons are reconciled to God in Christ and accepted of him and consequently that their obedience is pleasing to him Hebr. 11. 6. Without faith it is impossible to please God and Rom. 14. ult Whatsoever is not of faith is sin and Rom. 16. 26. it is called the obedience of faith 2. It is an universal obedience yielded alike to all and every part of the Word of God to every precept promise threatening and reproof not withholding obedience in any one of these Thus David Psal 119. 6. Then shall I not be confounded when I have respect unto all thy Commandments So Zachary and Elizabeth Luke 1. 6. walked in all the Commandments and Ordinances of the Lord blameless Luke 8. 15. These good hearers are said to keep the Word in an honest and good heart that is such a heart in which there is an unfeyned desire and care to obey God in every part of his Word not living in any known sin contrary to it Col. 1. 10. The Apostle prayed for them That they might be fruitful in every good work The third Property of the obedience of good hearers is That it is constant reaching to every part of their life and conversation after the time of their effectual calling It stands not in one or two or a few good duties performed for a time or now and then by fits but in a constant course of obedience to the Will of God Rom. 2. 7. To them who by patient continuance in well-doing seek for glory and honour c. Luke 1. 75. That we being delivered out of the hands of our enemies might serve him without fear c. all the dayes of our life Luke 1. 15. These good hearers are said to bring forth fruit with patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyes constancy and continuance in being fruitful that they will rather indure any cross or affliction for the Words sake than they will cease to be fruitfull in obedience to it See also Psal 119. 33. So much of the Doctrine Vse 1 Use 1. This sheweth how few good hearers there are amongst the multitude of those that outwardly hear the Word in that there are so few that bring forth the fruit of true and sincere obedience to the doctrine of the Word Some are altogether barren and unfruitful yielding no obedience to the Word though they hear it and understand it and it may be are sometimes affected with some kind of joy in it as we have heard before of the temporary hearers likened to the stony ground yet for all this they are never the more reformed in heart or life by all which they hear They make no conscience of framing their hearts and lives in obedience to the Doctrine delivered Though they hear their sins reproved and the Judgments of God threatned against them out of the Word yet they make no conscience to repent of those sins and to forsake them and though they hear many good Christian duties urged to them out of the Word and the necessity of them proved to them yet make they no conscience of putting them in practise These are like the Jews in the Prophet Ezekiel's time Ezek. 33. 31. They came unto him and sate before him as
the people of God and they heard his words but they would not do them c. These utterly deceive themselves if they think themselves any thing the better for hearing the Word so long as they make no conscience of practising what they hear Jam. 1. 22. Again Others though they make shew of some kind of obedience yet it is not true and sincere it fails in the Properties of true obedience Some make shew of outward obedience and conformity to the Word in their outward actions but do not in their hearts and consciences yield subjection to the Word by believing and imbracing it inwardly and by framing all their thoughts and affections to it nay their hearts go still after their old sins On the other side some profess to have Obedient and Religious hearts towards God and yet their outward carriage is profane and wicked Such must know that true obedience must be of the whole man both outward and inward else God accepts it not 1 Cor. 6. ult Glorifie God in your body and spirit c. Others do good duties but not in faith and so not pleasing to God Others yield obedience to some part of the Word but not to all as Herod did some things at the preaching of John Baptist Mar. 6. but he would not do all that was required he would not be obedient to the doctrine of the seventh Commandment in forbearing to commit incest with his brothers wife So many make shew of obedience in some good duties but will not be obedient in all that are required Some are conformable in the duties of the first Table they come to Church and hear the Word and receive the Sacrament c. but make no conscience of duties of the second Table In their dealings with men they are unconscionable unjust c. Contrariwise Some make great shew of upright dealing with men but in duties of Gods worship are negligent not caring for them not regarding the Sabbath c. Some refrain some sins and live in others one abhors pride and yet lives in covetousness another abhors theft adultery and yet lives in malice or slandering of his neighbour These are far from true obedience to the Word this is no better fruit than that which Herod brought forth Jam. 2. 10. Whosoever shall keep the whole Law and yet offend in one Point he is guilty of all Again another sort make shew of obedience for a time but are not constant in it they begin in the Spirit and end in the flesh like the Galatians Chap. 3. Verse 3. They begin a course of practising good duties but afterward fall from it again and leave their first love Such must remember that Ezek. 18. 24. When the righteous turneth away from his righteousness all his righteousness that he hath done shall not be mentioned to him in his trespasse that he hath trespassed shall he dye So others make show of reforming and leaving some sins for a time but at length with the dogg return to their vomit c. The end of such is worse then their begining The obedience of such is counterfeit who thus take liberty to withdraw it when they list Thus we we see how far short many come of being good hearers in that so many fail in bringing forth this fruit of true and sincere obedienc to the Word Vse 2 Use 2. Let all examine themselves by this whether they be good Hearers or not If we would know this Look whether we bring forth the true fruit of it Look what sincere obedience thou yieldest to it in thy Heart and life If thou be carefull and dost constantly labour to frame thy heart and life unto the Doctrines which thou hast bin taught this shews thee to be a good Hearer but if there be no such unfeined care and indeavour in thee thou art a barren and fruitless Hearer never the better for all that thou hast heard never the nearer to Gods Kingdome nay thou mayest perish for ever and go to Hell for all this if thou live and dye in this Estate look to it therefore every one There are but two sorts of Hearers in general one fruitful the other unfruitful one of these two thou art Examine throughly which of the two thou art As a good Tree is known by the fruit and good ground by the fruitfulness of the Seed sowen in it So is a good Hearer of the Word known by the true fruit of obedience yielded to it Look that this be in thee else thou art no good Hearer Use 3 Use 3. Labour to bring forth the true fruit of the Word by yielding all Conscionable obedience to it in our Hearts and lives so shall we approve our selves to be good Hearers Motives to stir us up hereunto 1. Consider that obedience is the end of all our Hearing and of all Knowledg of the Word without which all hearing and Knowledg is vain and unprofitable Deut. 5. 1. Hear the Ordinances of God and take heed to observe and do them Jerem. 11. 6. Hear the words of this Covenant and do them 2. Without obedience our hearing and knowing of the Word shall be so far from doing us good that it shall be a witness agaist us and shall aggravate our condemnation Matth. 11. Easier for Sodome and Gomorrah at the Day of Judgment than for Capernaum and other Cities which had the Gospell Preached to them and did not bring forth the fruit thereof 3. The promise of blessedness is made nor to such as hear or know the Word but to such as yield obedience to it Joh. 13. 17. If ye know these things happy are ye if ye do them Luk. 11. 28. Blessed are they that hear the Word of God and keep it 4. Consider the danger of being found unfruitfull Heareas Matth. 3. 10. Every Tree that brings not forth good fruit is hewen down and cast into the Fire Our Saviour cursed the barren Figg-Tree Matth. 21. to shew us what shall be the end of all barren Christians that bring forth no fruit of the Word of God which they hear Preached unto them See Hebr. 6. 8. It followeth Some thirty fold some sixty c. In these words our Saviour seemeth to allude unto the great fruitfullness of Judea in which he now lived where it is likely that some grounds were so fruitfull as to yield not onely thirty and sixty but also an hundred fold of increase Gen. 26. 12. Isaac sowed in the land of Gerar which was bordering upon Judaea and received in the same year an hundred fold Doct. Doctr. Here we learn that as Seed sown in good ground is not alike fruitfull in all sorts of good grounds but in some more in some less according to the degree of goodness that is in the grounds So it is with the Word of God it is not fruitfull in like measure in all good Hearers but in some more in some less according to the degrees of Grace that are in them Reas 1 Reas The Spirit
of God worketh not alike measure of Grace in all that are good hearers of the Word but in some a greater in some a less measure of Grace 1 Cor. 12. 4. There are diversity of gifts but the same Spirit Now it is the Spirit of God that makes the Word fruitfull in all good hearers and the measure of fruit in them is proportionable to the measure of Grace wrought in them by that Spirit Reas 2 Reas 2. All good hearers have not like helps and means of profiting by the Word and of bringing forth fruit of it but some more some less Some have better helps of nature as quick capacity strong memory c. than others have some have help of Learning which others want and some have the Word more often and more profitably Preached to them than others some also have better private helps by private Instruction Reading and Conference than others have And hence it is that even among good hearers some bring forth more fruit than others according to the different means and helps which they have to make them fruitfull Reas 3 Reason 3. Even among good hearers there is a different measure of care to profit and to bring forth fruit of the Word This care and endeavour is more earnest and more constant in some then in others and hence it is that some are more fruitful than others As seed sowen in good grounds is more or less fruitfull according to the care and pains of the Husbandman in tilling them for a careful Husbandman by good tillage will raise a better crop from a meaner soyl than another shall do from a richer soyl because he useth less care and pains in tilling it Use 1 Use 1. This is for the comfort of those hearers who complain of the small measure of fruit which they find in themselves by hearing the Word and are discouraged because of the weak measure of obedience which they yield to the Word in their hearts and lives notwithstanding all their labouring and striving to yield better obedience and more fruit there is no cause for such to be discouraged if they remember this that the Word is not alike fruitfull in all that are good hearers neither doth the Spirit of God work a like measure of Grace in all There may be foundness of Grace in thee though it be in weak measure and thou ma yest be a fruitfull and good hearer though not in such measure as some other are Look more to the sincerity of thy obedience to the Word then to the measure and degree of it If there be but a willing mind and an unfeined heart truly desirous and carefull to obey God in all his Word it is accepted of him though there be many failings and much weakness in the measure of Obedience Though thou canst not attain to a hundred fold or sixty fold yet it is well if thou yield thirty Though thou be not the best ground it is well that thou art good ground Praise God for it and know that he rejects thee not for the small measure of thy fruit if it be good and sound fruit As the Husband-man doth not reject the ground that yields but thirty fold or less but takes even the least crop of good Corn in good part and is glad of it so the Lord takes in good part even our small fruit of Obedience if it be sound and sincere See Joh. 15. 2. Use 2 Use 2. To teach those that have greater measure of Graces then others and are able to yield a greater measure of the fruit of obedience to the Word yet not to despise such as have a smaller measure of Grace seeing God accepteth even those that bring forth but thirty fold and not those onely that bring sixty or a hundred fold Consider also that if thou be more fruitfull then some others this is not from thy self but from God What hast thou which thou hast not received Therefore despise not such as have meaner gifts but labour to cherish the smallest measure of sound Grace in any Quench not the smoaking Flax c. Vse 3 Vse 3. Seeing there are degrees of fruitfulness in good hearers let us not content our selves with this that we are fruitfull but labour more and more to grow in fruitfulness that is in obedience to the Word If we have brought forth thirty fold labour to bring forth sixty If sixty then labour to bring forth an hundred fold Though all cannot attain to the greatest measure of fruitfulness yet all must aim at it and strive after it not resting in that measure of Grace and of obedience which they have already attained to but labouring to grow therein especially such as have most helps and plentifull means of growing they must look that the measure of their obedience be answerable to the means they have for to whom God hath given much of him much shall be required Luke 12. 48. Now the more to stir us up to labour to grow in fruitfulness consider what our Saviour saith Joh. 15. 8. Herein is my Father glorified that ye bear much fruit so shall ye be my Disciples where he useth a twofold reason to move them to Labour not onely to be fruitfull but to bear much fruit 1. Because by this means they should bring more glory to God 2. By this means they should approve themselves to be his true Disciples that is good Schollers in his School not standing at a stay but proceeding forward to more and more fruitfullness Thus we have heard the Description both of the good and bad hearers of the Word in this Parable Let it be our care to be found in the number of the good who are truly fruitfull in obedience to the Word that so we bringing forth true fruit of the Word in this life may after this life reap the everlasting fruit of all our hearing of the Word and of our obedience to it in Gods heavenly Kingdome Mark 4. 21 22 23. And he said unto them Is a Candle brought to be put under a Bushell or under a Bed Jun. 18. 1621. and not to be set on a Candlestick For there is nothing hid which shall not be manifested neither was any thing kept secret but that it should come abroad If any man have ears to hear let him hear HItherto we have heard of the first Parable uttered by our Saviour Christ in this Chapter Namely the Parable of the Sower in which is shewed the different effects of the Word Preached in sundry sorts of Hearers and that it is not truly fruitfull in all but onely in some and those the smallest number Now followeth a second Parable briefly laid down in these Verses where we have these particulars laid down 1. The Parable it self ver 21. 2. A reason to confirm the Doctrine taught in that Parable ver 22. 3. The conclusion or winding up of the Parable ver 23. Touching the Parable it self Is a Candle brought c This short Parabolicall sentence
this candle under a bushell nor in a dark lanthorn but set it on the candlestick and hold it forth that others may have benefit by the light of it Shew forth the fruits of thy knowledg in a holy life for an example to others and be ready to communicate thy knowledg to others by instruction as occasion is offered Consider to what end God hath given us knowledg and as it were lighted up this candle in our hearts and minds not that we should there hide and shut it up that it may not be seen but to the end that we should manifest this light to others for their good and benefit God hath made us Stewards of this and all other his graces bestowed on us not absolute owners or possessours therefore we must dispence them for the good of others and not keep them onely to our selves There is not gift or grace bestowed on us of God but our brethren have a right and interest in it as well as our selves though we have the possession yet the use belongs in part unto others So it is in this grace of knowledg Therefore all that have this gift must not keep it to themselves only but use it to the good of others Especially this concerns such as have charge of others being set over them to teach them as Ministers Parents and Masters of Families such must look to it above all that they put not their candle of knowledg under a bushell but that they shew it forth and let it shine to those of their charge both by giving them good example of life and also by being careful to instruct them in the Word of God Matth. 5. 14. Our Saviour saith his Disciples were the light of the world to shew them their duty which was to shine unto the world by the light of their doctrine and holy life So must every Pastor be the light of his People every Master the light of his Family c. And these must also look to it that they be shining and burning lights as it is said of John Baptist Joh. 5. 35. and not like a candle covered under a bed or bushell but set on a candlestick Doct. 2 Doctr. 2. In that the true knowledg of the Word is here compared to the light of a candle which is set up in the darkness of the night We may hence observe the excellent use and necessity which we have of this grace There is great use of a candle in the night-time to give light and to direct us in the businesses of our callings and in all employments which we take in hand and without such a light they cannot well be performed So this grace of knowledg and understanding in the Word of God is of singular and special use in our Christian life for the well ordering of it and without the light and direction of it we cannot rightly perform any Christian duties which God requireth of us Psal 119. 105. Thy Word saith David is a lamp or candle unto my feet and a light unto my path 2 Pet. 1. 19. The word of the Prophets is compared to a light shining in a dark place Psal 119. 130. The entrance of thy Word giveth light c. that is the entrance into the true knowledg of them Vse 1 Use 1. See by this the misery of those that live in ignorance of the Word of God destitute of this candle-light which should direct them in all their wayes and teach them how to order the whole course of their life Such walk in darkness not knowing whither they go nor what they do 1 Joh. 2. 11. A man travelling in a dark night through a dangerous and unknown way is in danger at every step to stumble and fall so those that live without this light or candle of knowledg in the Word to guide and direct their life are in continual danger of falling into sin and mischief Let all ignorant persons think of this and take heed of continuing in their ignorant estate Use 2 Use 2. See also the folly of such as contemn or set light by the knowledg of the Word not caring for it nor seeking after it but rather rejecting and putting it from them saying unto God with those Job 21. 14. Depart from us for we desire not the knowledg of thy wayes This is more folly than if a man that is in the dark should refuse the light of a Candle or Torch being offered him Take heed of such willfull ignorance Joh. 3. 19. This is the condemnation that light is come c. Use 3 Use 3. Pray unto God to inlighten our hearts and minds by his Spirit with the true and sound knowledg of his Word that this Candle may shine in us to direct us in the whole course of our life And use all good means to attain to this light Be diligent in attending on the publick Ministery which is as the Candlestick by which this Candle of the Word is held forth to us And withall search the Scriptures often and diligently by private reading which is a speciall means to gain knowledg and understanding in the Word It followeth Verse 22. For there is nothing hid which shall not be manifested c. This is a proverbial speech used by our Saviour at sundry times upon different occasions and therefore diversly applyed as we see by comparing this place with Matth. 10. 26. Luke 12. 2. In this place he applyeth it to his present purpose to prove that the Lord would not have such as are inlightned with the knowledg of his Word to hide this light but to shew it forth and to shine unto others by it This he proveth by this general sentence touching all things that are secret and hidden shewing that it is the Will of God that all such secret things should in their due time be made open and manifest whence he would have this inferred That though the knowledg of the Word be such a grace as is wrought by the Spirit of God in the secret closet of mens hearts yet God will not have them to hide and conceal this light in themselves but that they should let it shine to others He will have the knowledg of his Word manifested to those from whom it is yet hidden whom he hath appointed to save Doctr. Doctr. Now from hence the Point of Doctrine to be gathered lyeth plain in the words viz. That God hath so appointed that all things which are yet secret and hidden shall in their due time be laid open and clearly manifested This is sufficiently confirmed by this place and the other before mentioned therefore I will not stand upon further proof of it only note here for the right understanding of it that when it is said All secret things shall be manifested It is to be understood onely of those things which God in his wisdom thinketh fit and necessary to be revealed either for the setting forth of his own glory or for the salvation of his Elect
or for the just condemnation of the wicked and reprobate All such things though they may be hidden for a time shall at length be made open and manifest in due time that is to say either in this world and before the day of Judgment or else at the day of Judgment 1 Cor. 4. 5. Use 1 Use 1. This is matter of terrour to the wicked and hypocrites who think if they can commit sin closely and secretly so as men take no notice thereof then they are safe and they shall escape shame and punishment Such must know that though men see them not yet God seeth them unto whose eyes all things are naked and open Heb. 4. 13. And though their sins may be kept close for a time yet the time shall come in which they shall be laid open to their everlasting shame and confusion if they repent not of them in time that they may be covered in Christ Let such then repent of their secret sins c. Use 2 Use 2. This admonisheth all to take heed of sinning against God though they may do it never so secretly Remember that Eccles 12. ult God shall bring every work to Judgment with every secret thing whether it be good or whether it be evill And remember also what is here said That there is nothing hid which shall not be manifested c. Though thou mayst for a time keep thy sins close and secret yet canst thou not alwayes keep them so If thou repent not truly of them and so get them to be covered in Christ the time shall come in which they shall be laid open to the view of men and Angels and that to thy everlasting shame and confusion God will discover and lay them open either in this life or after thy death or at the day of Judgment yea thy own conscience shall discover them at that day Revel 20. 12. The Books were opened c. that is the Books of every ones conscience either discovering their sins to them and so accusing them before God or else excusing and acquitting them if they be such as are in Christ purged from the guilt of sin Let every one think often and seriously of this time when the secretest sins of men shall thus be laid open and let it make us fear to sin against God though never so secretly Use 3 Use 3. This also is matter of comfort to the godly in this life And that in two respects 1. It may comfort them against false slanders and accusations and against all wrongs and abuses offered unto them without cause God shall in time clear their uprightness and innocency though it be hid for a time yet it shall in due time be laid open to their praise and glory and to the shame of their adversaries This shall be done either in this life or else at the day of Judgment at which time the Lord will bring to light the hidden things of darkness and will make manifest the counsels of the hearts and then shall every man have praise of God 1 Cor. 4. 5. 2. It ministers comfort to them against all the afflictions and miseries which they many times suffer in this life by reason of which their estate seemeth unto the world to be wretched and miserable But the truth is it is most happy and blessed notwithstanding all the outward miseries of this life For all these turn to their good and to the furtherance of their salvation and so hinder not their happiness but they are blessed in the midst of them and though this their happiness be yet hid yet it shall one day most clearly appear and shine forth Col. 3. 3. Your life is hid with Christ in God When Christ our life shall appear then shall ye also appear with him in glory Verse 23. If any man have ears c. This was spoken of before Verse 9. Mark 4. 24 25. And he said unto them Take heed what you hear With what measure ye mete it shall be measured June 25. 1620. to you And unto you that hear shall more be given For he that hath to him shall be given and he that hath not from him shall be taken even that which he hath OF the two first Parables uttered by our Saviour in this Chapter we have spoken namely the Parable of the sower and the Parable of the Candle Now before the Evangelist doth come to the third Parable he first mentioneth a speciall Admonition or Precept given by our Saviour unto his Disciples touching the right way of hearing the Word And this followeth well upon the Conclusion of the former Parable of the Candle ver 23. In which our Saviour having exhorted all that have ears diligently to hearken to his Doctrine now he sheweth his Disciples what they must do if they would hear his Doctrine aright and profitably namely that they must take diligent heed to the matter of that Doctrine what it is which they hear 1. Consider the duty enjoyned Take heed what you hear 2. A reason to inforce it taken from the fruit and benefit which shall follow if they do diligently mark and attend to the Doctrine delivered This fruit is laid down 1. Generally and more obscurely in this Proverbiall speech With what measure ye mete c. 2. More particularly and plainly in these words And unto you that hear shall more be given And this is further confirmed ver 25. by another Proverbiall sentence For he that hath to him shall be given c. Take heed what you hear Attend diligently to the matter of the Doctrine which I deliver unto you and seriously consider what manner of Doctrine it is even such as is most true Divine and Heavenly Doctr. Doctr. Hence we learn that such as would hear the Word of God aright and so as to profit by hearing must diligently attend to the matter and substance of the Doctrine which is delivered seriously weighing the Divine nature and excellency of it Revel 2. 7. Let him that hath an ear hear what the Spirit saith unto the Churches Let every one hearken diligently to the Doctrine delivered to the Churches and withall seriously consider what Doctrine it is even the Doctrine of God proceeding from his Spirit 2 Tim. 2. 7. Consider what I say c. Reas Reas This attention to the matter and serious consideration of the Divine nature and excellency of the Doctrine is a speciall means to move those that hear it to believe and yield obedience to the Doctrine when they perceive it to be of Divine Authority and of such excellency Vse 1 Vse 1. See by this that such cannot be profitable hearers who take little or no heed to the matter and substance of the Doctrine taught in the publick Ministry yet many such there are who rest onely in the outward sound of the words or in the Eloquence or good voice of the Preacher but never take heed to the matter and substance of the Doctrine nor once seriously consider
of the Divine excellence of it Hence is it that they are not affected in Heart with it neither are they moved to imbrace and yield conscionable obedience unto it Such were the Prophet Ezekiel's hearers mentioned Ezek. 33. 32. To whom he seemed in his Preaching to be as a lovely Song of one that hath a pleasant voice and can play well of an Instrument for they heard his words but did them not They took heed to the Prophets words and manner of speaking and were delighted with his good utterance but regarded not the matter and substance of his Doctrine to imbrace and practise it Vse 2 Vse 2. Let all that would shew themselves good hearers give diligent heed to the matter of Doctrine delivered and look at the Divine Authority of it Hear it not as man's word but as the truth of God So 1 Thess 2. 13. So much of the Duty enjoyned Now followeth the reason used by our Saviour to inforce it on his Disciples With what measure ye mete c. This Proverbiall sentence we find uttered by our Saviour not onely here but also Matth. 7. 2. upon another occasion and to another purpose namely to shew that such as rashly and uncharitably censure others shall be in like manner censured by others But in this place our Saviour applyeth it to his present purpose to shew what fruit and benefit should come of it If they would use diligence in hearkning to the Word and such conscionable care to profit by it as was fit then the Lord would recompence this their diligence and care with such a measure of fruit by hearing as should be answerable and proportionable to their care and diligence used as if he had said Look what measure of diligence and conscionable care is in you to hear the Word and to profit by it the like measure of Spirituall fruit and profit shall you reap by the blessing of God upon your hearing Vide Theophylact. Bucer Lyser Winkelman in locum And to you which hear That is diligently attend and give heed to the Doctrine of the Word with a conscionable care to profit by it More shall be given A greater measure of sound Knowledg Faith and such other sanctifying Graces of the Spirit shall be bestowed on you and wrought in you by the Word Preached Thus our Saviour in these last words of the verse doth more plainly shew what he meant by the former Proverbiall speech when he said That with what measure they did mete it should be c. So much of the words Doctr. 1 Doctr. 1. With what measure c. Observ Observ We must look that the Spirituall fruit and profit which we reap by performance of holy duties shall be proportionable to the diligence and conscionable care which we bestow upon those Duties Look what measure of diligence and conscionable care and pains we mete unto God in performance of good Duties the like measure of Spirituall fruit and profit will he mete unto us again If we use a good measure of care and diligence we may look for a good measure of fruit if small or no care or diligence then small or no fruit That which Paul speaketh of giving Alms to the Saints is true of all Religious duties 2 Cor. 9. 6. He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully If we be sparing and niggardly in our care and pains bestowed on the duties of Gods service we shall reap but a small measure of fruit by those duties but if we be liberal and bountiful in our care and diligence God will reward us with a bountiful measure of fruit and comfort which we shall find and feel by performance of such duties To this purpose is that 1 Cor. 15. ult Be ye stedfast unmoveable alwayes abounding in the work of the Lord for as much as you know that your labour is not in vain in the Lord As if he should say The Lord will abundantly reward you if ye be abundant and plentifull in his work that is in performance of holy and religious duties Use 1 Use 1. See the reason why many reap little or no fruit or sound comfort to their own souls by performance of holy duties of Gods Worship as hearing of the Word receiving Sacraments Prayer c. It is because they bestow small or no care pains and diligence in performance of them but sleight them over thinking that God is pleased with the outward work done though there be no conscionable care of the right manner of doing such duties It is just with God to deprive such of the fruit and comfort of such duties when they are thus negligent and careless in performing them Such measure as they mete unto God in their obedience and service the same measure he justly meteth to them again in the fruit and reward of that service Use 2 Use 2. To encourage us to use diligence and conscionable care in all duties of Gods service knowing that our labour and care shall not be in vain in the Lord but according to the measure of care and diligence which we bestow he will reward us with a proportionable measure of fruit and comfort which we shall reap by serving him conscionably As a good and liberal Master if he see his servant careful and painfull in his service will deal the more bountiful with him in his wages So will the Lord deal with us not that we can by any care or pains of ours deserve a more plentiful reward at the hands of God but onely because he hath freely promised so to reward our pains bestowed in his service and not for the worthiness of our service in it self Doct. Doctr. 2. And to you which hear c. Observ Observ Diligent and conscionable hearing of the Word preached is a speciall means and help to further Christians in grace and to increase in them all sanctifying gifts of the Spirit 1 Pet. 2. 2. Desire the sincere milk of the Word that ye may grow thereby Ephes 4. 12. Christ when he ascended gave Pastors and Teachers for the perfecting of the Saints and for the edifying of the body of Christ that is to further the Saints in grace Therefore 1 Thess 5. 19. the Apostle having first said Quench not the Spirit he presently addeth Despise not Prophesying to shew that the way not to have the graces of the Spirit quenched in us but rather to have them cherished and increased is not to despise prophesying or preaching of the Word that is to make high accompt of it and to shew it by diligent hearing of the Word See Act. 20. 32. Vse 1 Use 1. See then that hearing of the Word is needfull not only for such as want grace but also for such as are already called effectually and are in the state of grace to confirm them therein and help them to grow in it As the Word preached is the seed of our new birth by which we must come to be
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
being the ordinary and principal means whereby God usually worketh grace in his Elect. 1 Pet. 1. 23. The incorruptible seed of our new birth Rom. 10. 17. Faith cometh by hearing and hearing by the Word of God Gal. 3. 2. Quest Quest Are not the Sacraments a means to work grace in us Answ Answ Touching the Lords Supper that is a Sacrament of confirmation to strengthen and nourish grace in us and not to work grace where it was not before Touching Baptism we grant that it is not onely a seal of grace but also an effectual means by which God doth in the right use of it work grace in such as are partakers of it according to that Tit. 3. 5. We are saved by the washing of the now birth that is by baptism And yet so as we do not tye this effect alwayes to it for in some grace is wrought before Baptism in some at the time of Baptism and in some after Baptism But this makes nothing against that which we have said of the Word preached for in such as are of years of discretion preaching of the Word is the principal means to work grace especially in such as have not grace wrought in them before by means of Baptism Use 1 Use 1. This should stir up Ministers which are as the Lords Husbandmen to be diligent on all occasions to cast this seed of the Word into the ground that is to preach it diligently and frequently to their people in season and out of season Eccles 11. 6. In the morning sowe thy seed and in the evening withhold not thy hand This we must do if we would have the fruit of saving grace to spring and grow up in our people Vse 2 Use 2. To stirr up the people to make high account of this Ordinance of God the publick Ministery of the Word and to be diligent in hearing it If thou wilt have grace to spring and grow in thee thou must desire the seed of the Word to be often cast into thee as into good ground c. So much briefly of the first Point Now followeth the second thing laid down in this Parable namely from whence the Word preached hath vertue and efficacy to work grace not from the Ministers of God which preach it but from God himself This is implyed as I have said Verse 27 28. when it is said That the Husbandman having sowen his seed though he sleep and rise up night and day taking no further thought for it yet it springeth and groweth up by the blessing and providence of God giving vertue both to the seed it self to grow and to the earth to bring it forth Doctr. Doctr. Here then we are taught that the vertue and efficacy of the Word Preached for the working of Grace in the Hearers doth not depend upon the Ministers that Preach it but upon God himself As in the sowing of Seed all that the Husbandman can do is onely to Till the ground and to cast the Seed upon it and then to Harrow it into the ground but he cannot of himself nor by any thing he can do nor by any care that he can further take I say he cannot of himself by any of these means make the seed to spring and grow but he must leave this unto Gods Providence who maketh the Sun to shine on it and the rain to fall on the Earth that the Seed may fructify and grow up even so it is in the Ministry of the Word All that the Minister of God can do is to be diligent in Preaching the Word opening and unfolding the sound Doctrine of it to the People and applying the same unto them by zealous and earnest exhortation admonition reproof c. But he hath not the Hearts of his people in his hands he cannot work upon their Hearts or cause the Word to work upon them to enlighten them to work Faith and Repentance in them c. but it is God alone that must do this by the power of his own Spirit else it will not be done 1 Cor. 3. 6. I have Planted saith Paul Apollo watered but God gave the increase So then neither is he that Planteth any thing neither he that watereth but God that giveth the increase And 1 Cor. 15. 10. I laboured more abundantly than they all yet not I but the Grace of God which was with me that is the power and efficacy of Gods Spirit making his Ministry effectuall Therefore also the Lord promiseth to joyn his Spirit with the Ministry of his Word in the Church to make it effectuall Esay 59. ult Vse 1 Use 1. See by this that we ought not to contemn or refuse the Doctrine of the Word because of the meanness of the person that doth Preach it Though he be of mean place and condition in the World or of mean parts and gifts yet if he be indued with a sufficiency of gifts and have a lawfull calling to the Ministry we are not to contemn his Doctrine nor to refuse to hear and imbrace it so long as he reacheth the truth of God soundly and in profitable manner In this case remember that the efficacy of the Word is from God and not from the person of the Minister and he may if he please and doth sometimes give as great a blessing to the Ministry of a man of mean gifts dealing sincerely in his Ministry as he doth to the Ministry of another that hath greater gifts He that was powerfull in converting the World by the Ministry of the Apostles being but mean persons and some of them unlearned Fishermen at the time of their first Calling his Arm is not shortned but he can still work mightily and marvellously by the Ministry of mean persons Vse 2 Use 2. This may teach faithfull Ministers not to be discouraged or troubled at it nor too much to vex and grieve their minds at it though they have faithfully laboured in the Ministry and yet see not in their people such good fruits of their pains as are answerable to their desire and expectation Here we must remember that though we be called to Preach the Word yet it is not in us to make it effectuall to work Grace further then the Lord gives a blessing to our pains and accompanyeth the outward Teaching with the inward operation of his Spirit He that Planteth and watereth is nothing but God which onely giveth the increase Faithfull Ministers are but the Lords Husbandmen they are to cast the seed of the Word into the Ground that is to open and apply the Doctrine of it to the Hearers by Preaching but they cannot of themselves make this Seed to spring and grow up in them that is to bring forth the fruit of saving Grace in them This God alone can do by the powerfull work of his Spirit joyned with the outward Ministry Here then a Faithfull Minister is to do as the Husbandman useth to do When he hath sowed his Seed and Harrowed it into the ground he
doth not Afflict and trouble himself with care and thought about the growth of it neither is he discouraged though he do not see it spring and come up so soon as he expected but he leaveth these things to Gods Providence and blessing knowing that without this blessing of God and without the vertue of the Sun shining on the earth and rain falling on it himself cannot make the Seed to spring and grow So a faithfull Minister is to do his duty in sowing the Seed of the Word that is in Preaching the same to his people diligently and then to leave and commit the fruit and success of his labours to the blessing of God not disquieting or discouraging himself about the same though he do not see such fruit of his Ministery appearing as he earnestly wisheth knowing that this is wholly in the hands of God to make the Ministery of his Word effectuall to those that hear it Vse 3 Vse 3. This must move both Ministers and people not to rest onely in the outward Preaching and hearing of the Word but withall to seek to God often and earnestly by prayer to give a blessing to the outward Ministry that it may be powerfull through the Spirit of God accompanying it to work Grace in the Hearers Ministers must not think it enough that they Preach the Word diligently but having so done they are also from time to time to sollicite God by Prayer for a blessing upon their Ministry without which all their labour is fruitless The Husbandman having sown his seed though he doth not afterward trouble himself with vain and needless care and thought how to make it grow because he knows he cannot do this yet he doth wait for a blessing from God upon his seed sown and he looketh up to the Heavens desiring that the Sun may shine and the rain fall on his ground to make the seed spring up and grow Even so should a Minister of the Word look up to God and pray unto him for a blessing upon his Ministry c. So also the people are not to think this enough that they have a sound and profitable Teacher to Preach the Word to them diligently and that they do hear him duly but they are withall to go unto God by frequent Prayer craving his blessing upon the Ministry of the Word and upon their hearing of it and that he will by the Divine power of his Spirit make both effectual to work and increase Grace in them and to further them unto Salvation Remember the efficacy of the Word depends not upon the person of the Minister though he be of never so excellent gifts but it is wholly from God himself Seek to him by prayer to make his Word effectuall to thee else thou wilt never profit by it though Eliah John Baptist or Paul himself were a live to Preach it to thee Rest not then in this that thou livest under the Ministry of a good Pastor but pray unto God daily to make his Ministry profitable to thee c. Use 4 Use 4. Seeing all the vertue and efficacy of the Word Preached is from God and not from the Minister that Preacheth it let this move both Ministers and people to yield unto God all the Glory and praise when they see any good done by the Preaching of the Word when the good fruits of it do appear let God and not man have the Honour of it c. So much of the second thing taught us in this Parable namely from whence the Word Preached hath power and efficacy to work Grace Mark 4. 27 c. And the Seed should spring and grow up he knoweth not how c. July 9. 1620. NOw to speak of the third point Namely the manner how Grace is wrought in men by the Word Preached 1. In a secret and hidden manner 2. Not all at once but by degrees Of the first This our Saviour sheweth when he saith That the Seed sowen by the Husbandman doth spring and grow up he knoweth not how that is after a hidden and secret manner unknown to the Husbandman himself whereby his purpose is to shew how the Seed of the Word doth fructify in the hearts of men viz. secretly c. Doctr. Doctr. From hence we learn That when God doth work Grace in the hearts of any by the Ministry of his Word he doth it after a hidden and secret manner unknown to man As man knoweth not the manner how Seed sowen in the earth doth spring and grow up so much less can we know the manner how Grace is wrought in the Heart by the Ministry of the Word Joh. 3. 8. The Wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it commeth and whither it goeth So is every one that is born of the Spirit As the nature of the Winds and the true cause of their blowing is a matter secret and hid and therefore the Philosophers themselves do write uncertainly of it so much more is the work of Grace a thing secret and hid from mans knowledg Eccles 11. 5. As thou knowest not what is the way of the Spirit nor how the bones do grow in the Womb c. even so thou knowest not the work of God c. This is true of the work of Grace which God worketh in his Elect after a secret and unknown manner Not that this work of Grace is altogether hid and unknown to man for the Regenerate in whom it is wrought do not onely know it in some measure but also feel it in themselves but it is unknown and secret in two respects 1. It is hid from natural reason which cannot discern or judge of it or of the nature of it 1 Cor. 2. 14. The natural man receiveth not or perceiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them c. This we see in Nicodemus who being a great Pharisee yet judging onely by naturall reason could not comprehend the nature of Regeneration Joh. 3. 2. It is also in some sort hid from the Regenerate themselves in whom it is wrought and that in three respects 1. In regard of the particular manner of the working of Grace by the Spirit of God which is such and so secret that though they know the nature of it in general and so far as it is laid forth plainly in the Word of God yet they do not in this life throughly and perfectly comprehend the same 2. In regard of the sensible feeling of Grace which they have not at all times c. 3. In regard of the particular time when it begins first to be wrought in them which oftentimes is not known or taken notice of by those in whom Grace is wrought Some indeed have this priviledg that Grace is wrought in them suddenly at a certain time which themselves may take notice of as our Saviour saith of Zachaeus This day is he become the
give grace and glory If he have grace in this life he will have glory in the life to come yea the saving gifts and graces of the Spirit which God works in his Elect in this life are unto them as a pledg and earnest-penny to assure them of their Heavenly Inheritance after this life Ephes 1. 14. The Spirit is said to be the earnest of our inheritance c. Which is to be understood not onely of the inward testimony of the Spirit assuring us of our heavenly inheritance but also of the saving gifts and graces of it which it worketh in us and by them as by an earnest-penny assureth us of the heavenly inheritance to come Therefore also Rom. 8. 23. The faithfull who have the first fruits of the Spirit are said to wait for the adoption and redemption of their body that is for their full and perfect adoption and redemption after this life Use 2 Use 2. Hence gather on the contrary that such as have not grace wrought in them in this life shall not be partakers of glory in the life to come Such as have not the fruit of saving grace brought forth in them in this life shall never be reaped of the Lord that they may be gathered into his barn that is into his Heavenly Kingdom They shall indeed be cut down with the Lords sickle at the time of their death or at the day of Judgment but not to this end that they may be gathered into the Lords barn as good corn but that they may be cast out of the Lords field and burned as those Tares mentioned in another Parable Matth. 13. 30. Use 3 Use 3. See what we must do if we would have the Lord to reap and gather us into his barn as good corn for his own use when the time of Harvest shall come that is at the day of our death or at the day of Judgment then we must labour now whilest we have time to be indeed good corn that is such in whom the fruit of sound and saving grace as Faith Repentance c. is brought forth To this end be diligent in hearing the Word preached which is the seed from which the fruit of grace ordinarily springeth and groweth up as we have heard before and desire the Lord to joyn the work of his Spirit in our hearts with the outward Ministery of his Word to make it effectuall to bring forth the fruit of saving grace in us Observ 2 Observ 2. In that it is said When the fruit is brought forth That is come to ripeness then the sickle is put in to reap it c. Hence gather That it is not enough that the fruit of saving grace do begin to spring in our hearts but it must grow up in us till it come to due ripeness that is to the right measure and degree whereof we are capable in this life The grace that is in us must not be alwayes in the blade but it must come to be an ear yea as full corn and ripe in the ear before we can be fit for the Lords harvest to be reaped and gathered of him into his barn which is his Heavenly Kingdom 2 Pet. 3. ult Grow in grace and in the knowledg of our Lord and Saviour Jesus Christ c. But more of this God willing upon the next Parable Mark 4. 30 c. unto 35. And he said Whereunto shall we liken the Kingdom of God c July 16. 1620. HEre is laid down the Fourth and last Parable of our Saviour Christ mentioned by the Evangelist in this Chapter The scope whereof seemeth not much different from the former In both the purpose of our Saviour is to shew the vertue and power of the Word preached in working grace and the manner how the work of grace is wrought by means of the Word preached In the former Parable he shewed that grace is wrought after a hidden and secret manner and that by certain degrees in tract of time it cometh to due ripeness and perfection Now in this Parable he sheweth also that it is wrought by degrees and that howsoever it be but in small and weak measure at the first yet in time it groweth to a greater measure This he sheweth by a comparison taken from the grain of Mustard-seed which when it is sowen in the ground is a very small grain yet afterward in time it groweth up to be a Tree sufficient for the birds to build under the shadow of it And this comparison is the more to be observed of us because it appears by the Evangelists that our Saviour used it not only this once but at other times also as Luke 13. 18. where he useth it to the same purpose as he doth here And also at two other times once Matth. 17. 20. and another time Luke 17. 6. In both which places he useth it to set forth the power and vertue of true faith Now first to clear the words of this Parable and then to come to that matter of Instruction which we are to learn from them In the words consider three things 1. A Preface going before the Parable in these words Vers 30. Whereunto shall we liken the Kingdom of God c. 2. The Parable it self The Kingdom of God is like a grain c. Where 1. Consider the thing compared which is the Kingdom of God 2. That unto which it is compared together with the resemblance between them Like a grain of mustard-seed c. And the resemblance is in two things chiefly 1. As the grain of Mustard-seed is very small when it is first sowen So the Kingdom of God hath small and weak beginnings 2. As the small grain of Mustard-seed groweth in time to be a Tree so doth the Kingdom of God in time increase and grow exceedingly 3. Consider The general Conclusion of this and all the former Parables Verse 33 34. Whereunto shall we liken c. By this Preface our Saviour stirs up the attention of his hearers to give diligent heed to this Parable And the words imply that he thought this similitude of the grain of Mustard-seed very fit to express the nature of the work of grace and that himself was much affected with it and so would have us to be The Kingdom of God That is the Word preached so far forth as it is a means to work grace in Gods Elect or the work of grace wrought by the Ministery of the Word for this is in effect all one And in this sense we shewed that the Kingdom of God was to be taken in the former Parable Vide Danaei quaest on Mark quaest 18. Is less then all seeds in the earth Not simply the least of all for it is observed by some that there are some other seeds less than the Mustard-seed But the meaning is to shew that it is a very small seed and one of the least on earth or else that it is the least proportinably in respect of the great growth of
should in their publike Ministery be carefull thus to open and unfold the obscure and hard place of Scripture unto their people And this sheweth us the necessity of the publick Ministery even in this respect that by it those things which are hard and difficult in the Scriptures may be opened and unfolded unto the people of God Vse Use Hearers should desire to have hard places explained c. Observ 2 Observ 2. Our Saviour was very forward to open the Parables to his Disciples because he saw them willing and desirous to be instructed as did appear by their coming to him in private to ask of Him the meaning of the Parables This should encourage us in like manner to shew our selves willing and desirous to learn of Christ and to be instructed in the knowledg of his Word then shall we find him most ready to instruct and teach us and to reveal the knowledg of his Word unto us Let us therefore shew our selves teachable and Christ will teach us to know his Will and understand his Word Let every one that would be taught of Christ shew himself desirous to be taught of him Such a teachable Scholler he liketh and loveth Therefore go to him by prayer and ask him the meaning of those things which thou canst not conceive in the Scriptures and he wil be as ready to open thy understanding and to help thee to conceive them as he was to open his dark Parables here to his Disciples Shew thy self also ready and willing to hear and learn of the Ministers of Christ sent to thee in his Name and thou shalt find Christ ready to instruct thee by their means and to reveal unto thee more and more the knowledg of his Word Our Saviour when he lived on earth never refused to teach any that came to him and shewed themselves willing to learn No more will he now refuse to teach thee inwardly by his Spirit and outwardly by the Ministery of his Word if thou shew thy desire to learn of him Contrariwise if thou refuse to learn of him he will hide the knowledg of his Word from thee as from the Scribes and Pharisees c. Mark 4. 35 c. Now the same day when Even was come c. July 23. 1620. HAving finished the first part of this Chapter touching the Doctrine of our Saviour which he preached partly by the Sea-side and partly out of the Ship upon the Sea of Galilee as we heard upon the first Verse of this Chapter Now we are come to the second part of the Chapter containing a Miracle which our Saviour wrought upon the same Sea for the confirmation of his Doctrine This Miracle consisted in the powerfull and wonderfull calming and allaying of a fearful storm of wind which arose upon the Sea as our Saviour and his Disciples were sailing on it by reason of which Tempest they were in present danger of drowning if he had not so miraculously delivered them The same Miracle is recorded also by St. Matthew Chap. 8. 23. and by St. Luke Chap. 8. 22. although Matthew doth not set it down in the same place and order of the History as the other two Evangelists Mark and Luke do But of this difference I will not here stand to speak because my purpose is onely to handle the History of the Gospel as it is set down by St. Mark In handling this Miracle consider we 1. The occasions of it or preparatives going before it from Verse 35 to the 39th 2. The Miracle it self Verse 39. 3. The consequents of it Verse 40 41. The occasions are of two sorts 1. More remote or further off 2. More near and immediate The occasion further off was Our Saviour Christ's passing or sayling by Ship with his Disciples over to the other side of the Sea Verse 35 36. The more near occasions were these 1. The great Tempest which arose upon the Sea as they were sayling Verse 37. 2. Our Saviour's sleeping in the stern of the Ship upon a Pillow 3. The fear of the Disciples which caused them to awake him and to call out to him for help in this manner Master carest thou not that we perish Verse 38. Touching the first occasion of the Miracle which is their passing over the Sea in it we may consider 1. The time when it was done The same day when Even was come 2. The manner of taking this Voyage or Journey set down in sundry other Circumstances which did accompany it As 1. That our Saviour said to his Disciples Let us passe over c. 2. That he left the multitude or sent them away 3. That they took our Saviour as he was in the Ship 4. That there were also other small Ships with them First to clear the sense of the words and then briefly to observe such Instructions as may arise from the two former Verses The same day when it was Even This was not immediately after the end of his former Sermon preached out of the Ship but after his return home to his dwelling house at Capernaum with his Disciples and after he had expounded his Parables unto them at their request as we have heard before Let us passeover to the other side That is to the other side of the Sea of Galilee or Lake of Genesareth as appeareth Luke 8. 22. upon which Sea or Lake he now was in a Ship with his Disciples being again entred into it with them after his return home to His house at Capernaum St. Matthew saith He entred into the Ship and his Disciples followed him and St. Luke saith He enters with his Disciples into the Ship The meaning is That he led them the way and they immediately followed him into the Ship and being in it He willed them to pass over the ship to the other side of the Lake that is to say into the Country of the Gadarenes as appeareth Chap. 5. 1. Now the reason moving our Saviour to pass over thither was no doubt this 1. That he might take occasion by the way to work this Miracle upon the Sea to confirm his former Doctrine 2. That being passed over into the Countrey of the Gadarenes he might there take occasion to do good by his Doctrine and Miracles and therefore we read in the next Chapter of a great Miracle wrought by him there in dispossessing him that had a Legion of Devils in him And they left the multitude Or sent away the multitude that is the common people which were then assembled to the Sea-side again to hear him and unto whom he had before preached And no doubt but the Disciples dismissed them according to the will and appointment of our Saviour himself And took him as he was in the Ship That is forthwith without delay so soon as he was entred into the Ship and had willed them to send away the multitude and to pass over the ship to the other side presently they lanched forth and carried him away with themselves in the said
stay our minds from being discouraged in them In the most grievous outward troubles remember this power of Christ who is able to deliver us out of them So also in inward trouble when Satan raiseth a storm in our Conscience by urging the greatness of our sins to us that he may terrify us and drive us to doubt or despair of Gods mercy in this case also remember the power of Christ Jesus who is able with one word of his Mouth to rebuke Satan and to lay this storm raised in our Conscience yea he can make a great calm there by speaking inward Peace to our Conscience by his Spirit and assuring us thereby of the Pardon of our sins All this our Lord Jesus Christ can easily do and he will do it for us if in these storms of trouble we look up to him with the eyes of Faith and seek to him by Prayer for his help as the Disciples here did Mark 4. 39 40 41. And the Wind ceased c. Aug. 13. 1620. IN the former of these three Verses is laid down the Miracle wrought by our Saviour in calming the Tempest In which we considered 1. His Preparation to it In that He arose 2. The outward means which he used viz. his word rebuking the Wind c. 3. The effect or Consequent The Wind ceased c. Of the two first we have spoken and in part of the third From which we heard one point of Instruction gathered the last day Namely this That our Saviour Christ hath power over all the Afflictions of his Church and Servants and can easily make those storms to cease when it pleaseth him Observ 2 Observ 2. Now further we learn from hence that our Saviour Christ hath the very dead and sensless creatures at his command so as they cannot but yield ready obedience and subjection to his Will We see here that he no sooner rebuked the Wind and Sea and commanded them to be still but presently they are obedient to his Word therefore in the last verse the Disciples and others with them affirm that the Wind and Sea obeyed him Here then we may apply that Psal 148. 8. Fire and Hail Snow and Vapour Stormy Wind fulfilling his Word This is true of Christ as he is God He hath absolute power to command all the sensless creatures the Fire Water Earth Clouds Wind Rain c. He can use any of these at his pleasure as Instruments whereby to execute his own Will Joh. 2. He turned Water into Wine by his power Matth. 14. He caused the Water to be as firm Land to bear up himself and Peter when they walked upon it Joh. 20. 19. He made the Doors of the House open to him of themselves where he was to enter yea he had power over the very stones of the Earth Luke 19. 40. I tell you sayes he if those should hold their peace the stones would cry out thereby implying that he had power to make them cry out And not onely while he lived did he shew his power over these sensless creatures but even after he was dead upon the Cross he manifested the power of his God-head upon those kind of creatures causing the vail of the Temple to rend the earth to quake the Rocks to cleave and the Graves to open Matth. 27. 51. Now if he had such power over these sensless creatures in the state of his Humiliation much more now he is in Heavenly glory at the Right hand of God Phil. 2. 9. God hath highly exalted him c. That at the name of Jesus every knee should bow of things in Heaven and things in Earth and under the Earth that is that all Creatures should be subject unto him Reasons of this Doctrine 1. Christ according to his God-head did create all these sensless creatures at the beginning Col. 1. 16. By him were all things created that are in Heaven and that are in Earth c. Therefore he hath power over all Creatures to use them at his pleasure 2. Christ also as he is Mediator hath received from God the Father a soveraign power over all Creatures Matth. 28. 18. All power is given unto me in Heaven and Earth See this Doctrine again handled chap. 6. ver 48. Use 1 Use 1. This serveth as matter of terrour unto the wicked enemies of Christ and of his Church Let them know and consider that Christ is Lord of all creatures yea even of the dead and sensless creatures and he can use any of them or all of them as Instruments and weapons whereby to execute his Vengeance upon such wicked ones that oppose him and his Church As the Lord Plagued Pharaoh with Thunder and Hail and with darkness c. And as he slew the Enemies of Joshua with great Hail-stones Josh 10. And made the very stars of Heaven to fight against the Hoast of Sisera Judg. 5. 20. So Christ Jesus the Lord is able to arm all these and the rest of the dead creatures as so many Souldiers of his to fight against his wicked enemies Use 2 Use 2. This on the other side is matter of comfort unto the Faithfull to consider that Christ having power over the sensless creatures to command them at his pleasure he will therefore use and employ them all for the good of such as truly believe in him Job 5. 23. Such as fear God shall be in League with the stones of the field And Esay 43. 2. there is a Promise that when the Faithfull passe through the Waters they shall not overflow them and when they walk through the fire they shall not be burnt c. These and the like promises Christ will make good to the Faithfull Not that they are altogether priviledged from being hurt or annoyed in their bodies or outward estate by means of fire water and such other Creatures but that Christ will so keep the Faithfull in the midst of all outward annoyances and dangers and will so over-rule all the creatures that none of them shall hurt or hinder the Salvation of any one of Christ's Elect but on the contrary he will make all the creatures to conspire and work together as so many helps and furtherances to their Salvation Vse 3 Use 3. See and bewail the great corruption of our nature which maketh us rebellious against Christ and his Word whereas the dead and sensless creatures are at his command and beck yielding ready obedience to him In this respect we are by nature worse then the sensless creatures worse then the Wind and Sea c. which readily obey Christ's Word Contrariwise we are Disobedient to it not suffring our selves to be rebuked and commanded of Christ Jer. 5. 22. The Lord speaketh thus of the rebelliousness of his people by way of complaint Fear ye not me saith the Lord will ye not tremble at my presence which have placed the sand for the bounds of the Sea c. But this people hath a revolting and a rebellious Heart
Now the Evangelist setteth down the Miracle it self and the consequents that followed after it unto Verse 21. The Miracle it self is briefly implyed in the beginning of the 13. Verse in these words The unclean spirits went out Whereby is implyed that they were cast out of the party possessed by the power of Christ Observ Observ Here then we have an evidence and proof of the Godhead and Divine power of Christ being able even with the words of his mouth to drive and force so many Devils even a Legion out of one man But of this we have heard before often in handling other Miracles of Christ I proceed therefore to the consequents and effects of this Miracle which are of 4. sorts 1. In the Devils their entring into the swine and violent carrying the whole Herd being in number about 2000 from a high bank into the Sea and their choking them Verse 13. 2. In the Swine-herds Their fleeing and making report of the matter both in the City and Country Verse 14. 3. In the People of the Country 1. Their coming forth to see what was done Verse 14. as also their coming to Jesus and seeing of the party possessed sitting clothed and in his right mind after Christ had cast the devils out of him Ver. 15. 2. Their being affected with fear 3. The report of those that saw the Miracle to the other which saw it not Verse 16. 4. Their request to Christ That he would depart from their Coasts Vers 17. 4. The last sort of Consequents or Effects was in the man that had been possessed Verse 18 c. to the 21. The Herd ran headlong into the Sea There is some question among learned Interpreters what Sea or Water is meant here Most likely it is that the Evangelist meaneth no other but the great Lake of Gennesareth or Sea of Galilee whereof we have before heard often for this Lake or Pool joyned unto this Country of the Gadarens and we heard Verse 21. that our Saviour came over this Lake or Sea to come into this Country So much of the words Observ 1 Observ 1. Here first we may observe That the evill Angels or Devils are reall Substances and that they are not only evil or wicked qualities or affections which are in men as envy malice pride covetousness c. as some have foolishly thought And this is likely to have been the errour of the Sadduces Act. 23. 8. They said there was neither Angel nor Spirit which shews that they denyed the nature of the Angels both good and bad holding them to be no spiritual substances therefore it is likely they thought them to be onely good and bad qualities or affections in the minds and hearts of men But if the evill Angells were onely evill Affections as Malice Envy c. how could they be said here to have entred into the Swine Can such Affections enter into brute Beasts or can they be said properly to be in them or to carry them headlong into the Sea Observ 2 Observ 2. In that the Devils entred into the Swine being unclean creatures as they were accounted under the Law and as they still shew themselves to be in some respects in that they delight so much in wallowing in the mire Hence gather what kind of persons they are whom the Devill entreth into and in whom he delighteth to dwell and abide namely such as are like unto filthy Swine defiling their Souls and bodies with filth of sin and wallowing in the myre of it 2 Pet. 2. 22. Such are fit for the Devil to enter into and in such he loveth and desireth most to be and to harbour himself And the truth is that he is already entred into all such though not by bodily possession yet by his wicked suggestions and temptations he is entred and lodgeth in their Hearts as he did in Judas and others Vse Use Take heed of making our selves like Swine by delighting and wallowing in the mire and filth of any sin whatsoever Any one sin being delighted and lived in without Repentance will turn us into Swine and make us fit for the Devill to enter into and to remain and abide in us Especially this is true of some sins which are in their own nature more unclean and filthy then others as Gluttony Drunkenness sins of the flesh c. Observ 3 Observ 3. In that the Devills being cast out of the body of this man did presently enter into the Gadarens Swine and carryed them violently into the Sea there choaking and drowning them hence we learn That the Devil is not onely an enemy to the persons of men and to their Souls and bodies but also to their goods and worldly substance as their houses corn cattell c. seeking the destruction and spoyling of these by all means if God give him leave Thus he drowned the Gadarens Swine And so he spoyled and robbed Job of his substance for he sent the Sabaeans to take away his Oxen and Asses which were Plowing and to slay his servants He also used means to bring down fire from Heaven upon the sheep and Servants to consume them He also sent the Caldaeans at another time to drive away the Camells and to slay the Servants And lastly he raised that Wind which blew down the house and killed Job's Children Job 1. Reason Reas The Devill seeks to destroy and spoil mens worldly goods and substance that by this means he may urge and cause them to murmur or grow impatient and discontented against Gods Providence who suffereth the Devill to have such power This the Devill aimed at in seeking to spoil Job in his goods he thought by this means to drive him to sin against God by impatiency yea he hoped to make him by this meaâ—s to curse God to his face Job 1. 11. And so in this place the Devills sought to drown the Gadarens Swine that he might cause them to murmur and be discontented at our Saviour Christ and to use means to have him depart out of their Coasts Vse 1 Use 1. See what cause for us not onely to commend our selves daily to Gods Protection but also to crave his blessing upon the goods and substance which we possess that it may not be given up into the Devil's hand and power to be spoiled and made havock of as he desireth Vse 2 Use 2. Be thankfull also unto God for restraining Satans power and not suffering him to spoil us as he desireth in our goods and Substance in our Houses Corn Cattell especially in our Children and Servants which are the principall part of our Substance If the Devill had his will he would throw our houses down upon uâ— or set them on fire over our heads or burn up our Corn and Grass as it groweth or drown our Cattell as he did the Gadarens Swine or use means to murder our Children or Servants Let us think well of this and magnify the Lord's infinite goodness and mercy not giving him leave so
laid down the second Consequent of the Miracle which was our Saviour's comforting and incouraging of the Woman being much humbled and cast down with fear of Christ's Divine Majesty and with the sight and feeling of her own unworthiness as we heard out of the former Verse Now he doth incourage her three wayes 1. By calling her Daughter 2. By commending her Faith telling her that she was made whole by it 3. By assuring her by promise of the continuance and constant fruition of the benefit of health restored to her in these words Go in peace and be whole of thy Plague Doctrines generally arising from the coherence of this verse with the former Observ Observ In that this Woman being stricken with fear and trembling at the Divine Majesty of Christ and greatly humbled before him in the sense of her own vileness our Saviour doth thereupon incourage and comfort her Hence we learn that Christ Jesus is the raiser up and Comforter of such as are truly humbled before him in the fight of their own unworthiness and vileness in regard of their sins Matth. 11. 28. Come unto me all ye that labour and are heavy laden and I will give you rest c. Esay 42. 3. A bruised Reed shall he not break c. Luk. 4. 18. He hath sent me to heal the broken hearted Quest Quest How doth Christ comfort such as are so humbled Answ Answ 1. Outwardly by his Word and Ministery of it especially by the sweet and comfortable promises of the Gospel applyed to them effectually See Esay 50. 4. 2. By the inward consolations of his Spirit speaking peace to their Consciences and assuring them of his favour and of the forgiveness of their sins Use 1 Vse 1. To stay and comfort the Hearts of such as are much cast down before God in the feeling of their sins and unworthiness by reason of them and cannot for the present conceive or feel any comfort or assurance of Gods mercy and favour yet let them not be utterly dismayed or out of all hope of comfort but wait still upon God and upon Christ Jesus the Lord for comfort for assuredly he that is the Comforter of all the humbled and broken hearted will in due time raise up and comfort them with the feeling of his favour c. Vse 2 Vse 2. If we would have the Lord Jesus from Heaven to raise us up and comfort uâ— we must then first see that we be truly humbled and cast down in his sight with the sense of our sins and wretchedness of our selves Jam. 4. 10. Humble your selves in the sight of the Lord and he shall lift you up If thou wouldst have Christ to give thee ease and rest thou must first travel under the burden of thy sins if thou wouldst have him to heal thee thou must first be broken in heart and bruised in conscience for thy many and great sins So much of this general Observation from the coherence Now to speak more particularly of the words Daughter He giveth her this title of a daughter thereby to testifie his loving affection toward her which was such as is in a natural father toward his child and by this also he implyeth that near spirituall union which was between himself and her in respect of the bond of faith by which she wa knit unto him Observ Observ Here then we are to take notice of the strait and near union that is between Christ and all true Believers they are as nearly united as natural Parents and Children yea much nearer in as much as the bond of grace is straiter than of nature See this before Chap. 3. 33 c. It followeth Thy faith hath made thee whole This is the second thing by which he doth encourage her namely by commending her faith By faith understand not onely a general belief of Christ's power that he was able to cure her but also a particular and speciall applying of his power and mercy to her self being perswaded that he was both able and willing to cure her as may be gathered out of the 20th Verse going before where it is said That she said that is was perswaded in heart that if she touched him she should be whole Quest Hath made thee whole Quest How can her faith be said to have made her whole seeing it was the vertue which went out of Christ that is his Divine power which healed her as we heard before Verse 30. Answ Answ The miraculous cure is here attributed to her faith not as to the efficient cause for that was Christ's Divine vertue but as to the instrumental cause or means by which she apprehended and applyed to her self that divine power of Christ by which she was healed Doctr. Doctr. Hence we may gather That faith is the onely means and instrument by which we receive and apply to our selves all benefits and good things which we have from Christ As this Womans faith was the mean and instrument by which she came to receive bodily health from him so it is also the only instrumental cause or mean by which we receive all other benefits from Christ which he bestoweth on uâ— or hath purchased for us The reason hereof is because by faith alone we are united unto Christ himself by it we receive him Joh. 1. 12. and by it he comes to be joyned to us yea to dwell in us Ephes 3. 17. We are also married to him by faith Hos 2. 20. Therefore seeing it is by faith that we come to receive Christ and to be united and joyned so near unto his person in a spiritual manner hence it followes that by the same faith we receive all benefits from Christ which we have from him Even as the Wife being by the marriage-bond â—oyned to her Husband comes by this means to have an interest in those things which are her Husbands as his Honour Riches c. So we being by faith married to Christ by the same faith also we come to have interest in all benefits of Christ which he hath procured for us Now the benefits which we have from Christ and by his means are of two sorts 1. Spiritual which concern our souls and the life to come as justification forgiveness of sins God's favour and salvation it self All these and the like we receive from Christ by faith Rom. 3. 28. we are said to be justified by faith c. So Act. 13. 38. Through this man that is through Christ is preached to you forgiveness of sins See Mar. 2. 5. And by him all that believe are justified from all things Joh. 3. 16. Whosoever believeth in him shall not perish but have everlasting life See also Mark 16. 16. 2. Temporal benefits which concern this life as bodily health wealth outward peace and prosperity These also we may be said to receive from Christ 1. In that we come to have true right and interest to them in him and by him alone for as in Adam we have lost our right
unto these temporal blessings so in Christ alone the second Adam we have our right to them restored 1 Cor. 3. 22 23. Rom. 8. 32. And this right we come to receive and enjoy from Christ only by faith for we have it not till we come to believe in him 2. In that by faith they are sanctified unto us so as we have a comfortable use of them and they turn to our good Vse 1 Use 1. See the excellency of this grace of faith and that it is worthily called pretious faith by the Apostle 2 Pet. 1. 1. in that it is the only grace which uniteth us to Christ and gives us interest to all benefits and good things which we have from Christ whether spiritual or temporal and by which we come to receive and enjoy them all especially the excellency and pretiousness of this grace appeareth in that it makes us partakers of the spiritual benefits of Christ which concern salvation as forgiveness of sins God's favour c. These and all other spiritual blessings which are hid in Christ as in a Treasury or Store-house of all saving grace they are from him conveyed to us and we recive them and apply them to our selves onely by faith This is the hand by which we lay hold on them all and reach them unto our selves It is the evidence by which we lay claim to them all and by which we have assurance of them Use 2 Use 2. See the Happiness of all true Believers By faith joyned to Christ they do from Him receive all spiritual benefits and true title to Temporal c. Vse 3 Use 3. See also by this the misery and wretched condition of all those that want faith Such have no union with Christ and consequently can receive no good or benefit to themselves from or by Christ Though he be a Fountain or rather an Ocean-Sea of saving graces and of all good things yet without faith it is impossible for any to draw one drop of those living waters out of this Sea Though all Treasures of Grace and Salvation be hid in Christ yet without Faith none can receive one Mite or Farthing out of this rich Treasure Though there be in Christ never so much Divine saving vertue yet without Faith none can ever receive and apply to themselves that vertue nor be saved by it Miserable then is thy case whosoever thou art that wantest Faith so long as thou remainest destitute of this Grace thou art seperate from Christ having no part or portion in him nor in any saving Grace or benefit of his And what though thou enjoy many outward blessings as health wealth and prosperity And what though thou have many good things in thee which are but gifts of nature as natural Wit Policy c. And what though thou live civilly and orderly before men free from gross vices and sins yea what though thou do many good and Religious duties outwardly as comming to the Church duly Hearing the Word receiving the Sacraments c. yet if all this while thou remain in unbelief destitute of true Faith in Christ thou art wretched and miserable notwithstanding all the good things which thou otherwise enjoyest and notwithstanding all the good duties which thou outwardly performest Vse 4 Use 4. Let all that would have part in Christ and receive any benefit or good thing from him especially Spirituall and saving benefits let such I say labour for some measure of true Faith whereby to apply Christ and his benefits to themselves Quest Quest But how shall I attain to true Faith Answ Answ 1. Labour to see and feel thy want of it and how miserable and wretched thou art without it being seperate from Christ and be humbled in the sense hereof 2. Get a hungring and thirsting desire after Faith in Christ then thou hast a promise that thy desire shall be satisfied Esay 44. 3. I will pour water upon the thirsty I will pour my Spirit upon thy Seed c. that is the Graces of his Spirit Joh. 7. 37. If any man thirst let him come unto me and drink c. yea this desire God accepts for Faith it self c. 3. Be diligent in the use of the ordinary and principal means whereby God worketh Faith viz. the publick Ministry of the Word Rom. 10. 17. Faith commeth by hearing and hearing by the Word c. Gal. 3. 2. Received ye the Spirit by the works of the Law or by the hearing of Faith Preached that is by hearing the Doctrine of Faith Preached So much need as thou hast of Faith to apply Christ and his benefits to thy self so much need hast thou of the Word Preached being the ordinary means to work it in thee therefore come to it often and diligently No marvail if many be void of Faith seeing they use not the means to get it they care not for comming where it is to be had to the publick Congregation where the Word of Faith is Preached c. So much of the second means by which our Saviour comforteth the Woman namely by commending her Faith Now followeth the third means which is by giving her assurance of the continuance of that benefit of health which he had bestowed on her which is implyed by these words Go in Peace and be whole of thy Plague Go in Peace This is a form of Salutation commonly used in those times and by Peace they understood all prosperity and safety according to the Phrase of the Hebrews and so here our Saviour's meaning is that the Woman should depart in safety being free from fear of evil that is from fear of falling back into that disease from which she was now delivered And be whole of thy Plague That is be assured upon this my Word and Promise that thou shalt continue whole of thy disease which is here called a Plague or Scourge as before ver 29. Now by this his Word and Promise our Saviour doth confirm and ratify to her this benefit of health to the end that she might enjoy it with comfort being thus assured thereof by Christ's own mouth Observ Observ Hence we may gather that we cannot enjoy the blessings of God bestowed on us with true comfort and peace of Conscience unless we have the Word and Promise of God to warrant the same unto us This is true both of Spiritual and Temporal Blessings Touching Spiritual Blessings as forgiveness of sins Gods favour Peace of Conscience c. we cannot have true comfort in the enjoying of these but onely so far forth as we enjoy them by warrant from Gods promise who hath promised these and the like Spiritual blessings to the Faithfull in Christ Therefore our Saviviour when he forgave sins did by his Word assure the party thereof as Luke 7. 48. So also it is in temporall blessing of this life as bodily health wealth outward Peace c. we cannot comfortably enjoy these without some warrant from the Word of God Our Saviour when he cured
admire the same This should cause us highly to esteem of these Graces and to desire and seek after them Use 2 Vse 2. See also that it is no sure mark of a true Convert or good Christian to acknowledg and wonder at the excellent Graces of Gods Spirit which appear in others for so may they do who are profane carnall and utterly destitute of Gods Sanctifying Spirit such as have no spark of Sanctified Knowledg Faith Zeal Patience may yet confess and wonder at these Graces in other good Christians Such as cannot so much as speak ten words of Prayer to God with Faith and true feeling as they ought yet may admire the gift oâ— Prayer in others And so also other Graces of the Spirit Therefore rest not in this that thou canst admire and speak of the excellent graces and gifts of other holy Christians for though it be good and commendable in it self so to do yet it is not enough to prove thee to be a good Christian unless thou find some measure of the same graces in thy self and canst prove this by good evidence to thy own conscience out of the Word of God It is good for thee to admire the graces that are in others but stay not here Labour withall to make a true and right use of others graces by striving to imitate them and labour more and more to feel the like graces in thy self and to shew them forth toward others by the fruits of them Observ 2 Observ 2. In that Christ's Countrymen do wonder how such wisdom and excellent gifts should be given him without the ordinary means and help of Education and training up in Schools of Learning We may Observe That it is the property of carnal men to tye the gifts and graces of Gods Spirit unto outward helps and means as if the Lord could not bestow such gifts or work such graces by his Spirit without such outward helps Thus carnal men are wont ignorantly to imagine See Joh. 7. 15. Therefore Act. 4. 13. the Rulers and Scribes wondred how Peter and John should preach with such boldness seeing they were men unlearned and ignorant as if the Lord could not bestow such a gift in teaching without the help of humane Learning Thus natural men use to tye the gifts of Gods Spirit unto such outward helps and means and therefore they contemn the graces of such as have had small means c. Reas 1 Reason 1 Cor. 2. 14. The natural man receiveth not the things of Gods Spirit for they are foolishness unto him neither can he know them because they are spiritually discerned Carnal men cannot judg of God's manner of working grace See Joh. 3. 8. Vse 1 Vse 1. Take heed we do not thus tye God unto outward means we must not so think of God and of the work of his Spirit as carnal men use to do as if he could not work grace without ordinary means This is the blind judgment of carnal men which therefore such as profess to be spiritual must take heed of And on the contrary we must know That though ordinarily God worketh grace by means yet not alwayes but sometimes without means to shew that he is above all means and not tyed unto them Therefore sometimes where the means are wanting God worketh extraordinarily by his Spirit giving eminent gifts without ordinary means Thus albeit he usually brings men to knowledg of the Scriptures by reading yet he gives a speciall measure of this knowledg to some that cannot read so though he usually work faith by hearing the Word preached yet sometimes without this means either by reading or some other way extraordinarily So though the knowledg of Arts and Tongues be a great help to attain the gift of preaching yet God can give this gift in an eminent measure to such as want that help as he did to the Apostles being unlearned Fishermen And even in these times though the study of humane Learning be an ordinary means to furnish men with ability to preach the Word yet they are not alwayes the best Preachers which have most helps of humane Learning but sometimes God giveth more eminent gifts to one of mean learning then to another that is more learned Which shews that God is not tyed to means in giving the graces of his Spirit but doth freely bestow them where and upon whom and in what measure he will either by means or without means Which must therefore teach us as on the one side not to neglect the ordinary means of grace so on the other side not to rest in them nor to tye God unto them but above all to sue unto him by prayer to accompany the means with the powerful work of his Spirit which may make them effectual to work and increase his graces in us Use 2 Use 2. Despise not the graces which we see in others because of the small or weak means they have had c. Observ 3 Observ 3. Further these men of Nazareth are driven to acknowledg the excellency of Christ's Doctrine and the Divine power manifested in his Miracles yea they were astonished thereat and yet for all this they believed not in him but were offended at him as it is said in the next Verse The reason whereof was because they were exceedingly hardened in their natural blindness and infidelity so as they could not see clearly into the truth of Christ's doctrine nor believe in him though they had most excellent and powerfull means to open their eyes and to work faith in them So that from hence we are taught That so long as any remain hardened in their natural blindness and infidelity no means will prevail to work faith or repentance in them and to bring them to God though the means used be in themselves never so powerfull and excellent though Christ himself should preach to such and work Miracles before their eyes in such sort as they should be forced with these Nazarites to confess his Divine Power and Wisdom and to wonder at the same yet if their hearts remain hardened in their natural blindness and infidelity all this means would work no good upon them to convert them Thus Esay 6. 10. the Lord threatneth to make the heart of the people fat and to make their ears heavy and to shut their eyes lest they should see with their eyes and hear with their ears and understand with their hearts and convert and be healed Which shews That where hardness of heart reigneth there the Word preached and heard cannot do good or work true Conversion Pharaoh's heart being hardened no means would prevail to turn him to God neither the Word and Message of God sent unto him by Moses nor the Miracles which Moses wrought in his sight nor yet all the Plagues sent of God upon him The Scribes and Pharisees being hardened in their natural blindness and infidelity no means would prevail to turn their hearts neither Christ's powerfull preaching nor his wonderfull Miracles so often wrought
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
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
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
them He would have passed c. that is He made shew of passing by them Quest 1 Quest 1. Why did he so Answ Answ That though he drew toward them yet they might not discern at first who he was but might rather think him to be a Spirit as it is said afterward that they thought him to be Quest 2 Quest 2. Why did he now carry himself so strangely toward them Answ Answ For the further tryal and exercise of their Faith in this their great trouble and distress Observ Observ That the Lord doth sometimes shew himself strange to his faithful Servants in their troubles hiding his face favour and presence from them and making as if he were not near them nor did at all regard them when yet he is very near at hand and ready to help them Psal 13. 1. David complaineth How long wilt thou hide thy face from me So our Saviour carried himself strangely toward the Woman of Canaan Matth. 15. when she besought him for her afflicted Daughter he answered her not a word at first though his purpose was to grant her suit Thus Lam. 3. 8. the Prophet complaineth in the name of the Church and People of God that when they were in great Affliction the Lord did shew himself strange by shutting out their Prayers and not seeming to regard them and Ver. 44. Thou hast covered thy self say they with a Cloud that our Prayer should not pass thorough He seemed not to regard their Afflictions or Prayers for deliverance and yet he did regard them Reasons Reas 1. The Lord dealeth thus for the thorough-trial and exercise of the Faith and Patience of his Servants in such Distresses 2. To stir them up the more earnestly to pray and seek to him for help and comfort in such troubles As a natural Father or Mother will sometimes shew themselves strange toward their Children to stir them up the more to seek to them and to depend on them Vse Use Here is Comfort to the Godly in greatest troubles when in the middest of them the Lord hideth Himself and his Favour and Presence and estrangeth himself from us as if He took no care of us This is but for our further Trial and for our Good to provoke us to more earnest seeking His Face c. And though for a time He seem never so strange to us and to be farr from us yet even then He is near unto us and his Face doth shine upon us as we shall perceive and feel afterward in due time Mark 6. 49 -53. And when they saw him walking c. Dec. 23. 1621. OF the first Miracle of Christ wrought upon the Sea we have heard namely his walking upon the Sea to come to his Disciples Now in the next place we are to speak of the Effects and Consequents of that Miracle which were these three 1. The Errour of the Disciples conceived touching Christ's Person upon sight of his walking on the waters They did thereupon suppose him to be a Spirit 2. The great trouble and fear with which they were perplexed upon sight of his walking upon the Waters which is amplifyed by the Effect of it causing them to cryout 3. Our Saviour's comforting them against that fear and that two wayes 1. By word talking with them bidding them be of good comfort and certifying them who he was and willing them not to be afraid 2. By his deed and practise by going up unto them into the Ship c. They supposed it was a Spirit that is an evill or wicked Spirit or Devil appearing unto them in a visible Shape or Likeness So much is here signifyed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Bezam in Matth. 14. Quest Quest What moved them thus erroneously to think of Christ Answ Answ 1. Because they saw him walk upon the top of the waters which they thought none could do but a Spirit that is either a good or evil Angel That this was one principal occasion of their false supposition the words do shew when it is said that when they saw him walking on the Sea they supposed c. 2. It was in the dark time of the night in which for the most part the Devil is wont most often to appear visibly that being a solitary fearful and uncomfortable time of it self and so fittest for the Devil's purpose when he appeareth to breed terror in those to whom he appeareth 3. It is likely also that their former trouble and fear in which they were by reason of the storm which indangered the Ship did so disturb their minds and astonish their senses for the time that they were the more apt at the same time to fear and believe an Apparition of the Devil and so this was a great means to confirm them in this false Imagination Quest Quest Why did not our Saviour prevent this erroneous conceipt in them by making himself plainly known to them sooner or by opening their eyes clearly to discern Him as He could have done Answ Answ He suffered them to be thus deluded for their good 1. That by this fearful Apparition of the Devil as they conceived of it their Faith might be the more throughly tryed and exercised 2. That the Weakness of it might be discovered unto them and they more humbled in the sense thereof c. 3. That perceiving their error afterward and finding Christ their Master to be so near unto them they might be the more joyful and thankful Observ 1 Observ 1. Here we see that the Apostles themselves in supposing Christ to be a Spirit did take it for granted that the Devil by God's permission can and doth sometimes assume and take to himself some outward visible shape and in such shape appeareth unto some Persons at some times for some wicked end and purpose as either to tempt them unto some sin or sins or to hurt them in their bodies or otherwise or to terrify and affright them c. That the Devil could and did in those times thus appear the Disciples of Christ were perswaded of else they would never have thus erred in supposing Christ himself walking on the Sea to be the Apparition of an evil Spirit See also Luke 24. 37. And as they were thus perswaded so no doubt but this perswasion and opinion they had taken up by good warrant from the written Word of God And that it was a true and sound Opinion which they held touching this Power and Practise of the Devil neither is there any thing either in this or any other Text of Scripture against the Truth of this Perswasion of the Apostles but on the contrary we have diverse Examples for Confirmation of it For thus the Devil at the beginning took to himself the body of the Serpent and in it appeared to Eve and tempted her Gen. 3. So 1 Sam. 28. The Devil being set on work by the Witch of Endor counterfeited the bodily Shape of Samuel and appeared in it unto Saul And thus it is
most probable in the Judgment of the best Divines that the Devil when he tempted Christ did come and appear to Him in a bodily shape either of a Man or some other Mat. 4. See Beza on Mat. 14. 26. Use 1 Use 1. To confute the Errour of such as deny this manifest Truth confirmed not onely by the Word of God but also by experience and by the Testimonies of sundry Witches which having been convicted of this Crime have with their own mouths confessed that the Devil hath usually appeared to them in bodily Shapes c. Vide Remig. Daemonolat l. 1. c. 7. et 23. And though these visible Apparitions of Satan be not common with us in this Country in which we live yet in some other Countries they are much more common Vse 2 Use 2. Seeing the Devil hath power by God's permission to appear visibly unto some persons to tempt them to sin or to terrifie and affright them or otherwise to do them hurt and mischief this must admonish us every one to be the more carefull to walk in the true fear of God and to arm our selves daily by Faith and by Prayer and Watchfulness against this powerfull and politick enemy of our Souls and Bodies Pray unto God daily to restrain his power and malice c. Use 3 Use 3. Be thankful to God for not suffering the Devil as he might to come in visible manner to tempt and affright us c. It is God's mercy to restrain him from this Yet be not secure but know that although he come not visibly yet he comes invisibly to us daily to tempt us unto sin by wicked suggestions which is no less dangerous than if he visibly appeared c. Observ 2 Observ 2. Here we see further That the Apostles thought that the Devil might visibly appear not onely to the wicked and unbelievers but even to good Christians such as themselves were else they could not thus have erred and mistaken Christ for an apparition of Satan neither is it to be doubted but that by God's sufferance Satan may thus appear even to the Godly as well as to the Wicked If he thus appeared unto Christ Matth. 4. why not unto good Christians And if unto Eve in the State of Innocency why not to a Child of God now in the state of Grace Therefore such are not privileged from such apparitions of Satan Yet neverthelesse it is probable That he doth more frequently and usually appear so to wicked and ungodly Persons Observ 3 Observ 3. Again in that the Disciples of Christ were deceived in judging Christ to be an evil Spirit appearing to them Hence we may gather That it is easie for men to be deceived in discerning and judging of the visible apparitions of Satan It is easie for the outward senses to be deceived and for the mind to err in jugding of such Apparitions easie for men to think they see such Apparitions of Satan when they do not If the Apostles of Christ were deceived thus how much more may we especially men are apt to be deceived in judging of such Satanicall Apparitions in the night and at such times as their minds are disturbed and distempered with fear as the Disciple were at this time as also when they are otherwise distempered with some bodily disease arising from the corrupt humour of Melancholy For it is the nature of such Melancholick Disease to distemper the mind and outward senses and so to cause many false and vain imaginations to arise in the minds of such as are so distempered Hence it is That sometimes they are falsly perswaded that they see such Apparitions of Satan when indeed they do not see them Here then let us learn not to give too much credit to our minds and outward senses if at any time they perswade us that we see such Apparitions of Satan especially at such times as our minds and senses are distempered with fear or with some bodily Disease or otherwise For although it is not impossible for the Devil so to appear to us in visible shape if God suffer him as hath bin said before yet we are not lightly or easily to believe our own imagination in such Cases but upon very good ground and reason And we are to give the less credit to our outward senses in this Case because the Devil himself hath power also sometimes by God's sufferance to delude our senses causing us to think we see or hear that which we do not see or hear c. Observ 4 Observ 4. In that the Disciples eyes being blinded with the darkness of the Night did mistake Christ for an evil Spirit Hence gather That it is much more dangerous for any to have the eyes of their mind blinded and darkened with ignorance of Christ and of his Word for such must needs run into gross and dangerous errous concerning Christ The Disciples not being able to discern and see Christ with their bodily eyes thought him to be an evil Spirit walking on the Waters even so it is with all that have the eyes of their minds blinded with ignorance that they do not know Christ or understand the Doctrine of Christ in the Gospel such persons run into absurd and gross errors touching Christ Thus we heard before Ver. 15. of this Chapter that the ignorance of Christ's person was the cause of so many erroneous and absurd opinions holden by Herod and the â—ews concerning him some thinking him to be John Baptist some to be Eliah c. So in all Ages ignorance of Christ hath bin the cause of grosse errors or heresies which have bin holden of him as by the Arians and other ancient Hereticks So at this Day the ignorance of Christ which raigneth among the Papists is the cause of many absurd and grosse errors which they hold concerning Christ This also is true of many ignorant People amongst us that by reason of their ignorance of Christ and of his Word they do run into many grosse and foolish errors and opinions concerning Christ Use Use Admonition to all ignorant Persons to take heed of continuing in that estate and to use all means speedily to come to the true knowledge of Christ in some measure This being the onely way to preserve them from dangerous and damnable errors touching Christ On the contrary so long as they live in ignorance they are in danger of all errors and heresies touching Christ c. So much of the first effect and consequent of Christ's walking on the Sea viz. that the Disciples supposed it had bin a Spirit Now followeth the second which was the great fear with which they were troubled at the sight of him which is amplyfied by the effect of it in that it made them to cry out They all saw him and were troubled That is greatly astonished and perplexed with fear of Christ whom they falsly supposed to be an evil Spirit appearing to them to terrifie and affright them or to do them hurt otherwise Matth.
Now all these things happened to them for our examples and are written for our admonition upon whom the ends of the World are come See Hos 8. 12. As the antient Satutes of the Land which are yet in force did not onely bind those in whose time they were inacted but us c. Use 1 Vse 1. To confute the Anabaptists who reject the Books of the Old Testament as if they concerned not us in these Times contrary to the expresse testimonies of Scriptures before alledged and contrary to that 2 Tim. 3. 16. All Scripture c. Use 2 Vse 2. See how needfull for Christians in all Ages and for Us in these Times to be well acquainted with the Doctrine of the Word of God and to have it dwell in us richly in all Wisdom c. Col. 3. 16. Seeing it doth as neerly concern us to know believe and practise this Doctrine as it did those which lived at the very time when it was first Preached and Written Here then we must be stirred up to the diligent use of all good meanâ— whereby we may come to be grounded in sound knowledge of the Scriptures especially to attend diligently on the publick Ministery and to joyn therewith private searching of the Scriptures c. Hearing and reading of the Word is as necessary for us now in these Times as ever it was for any that have lived before us since the Scriptures were first written and the Doctrine of it now as neerly concerns us to know believe and practise as it did them Let none be so ignorant or profane as to think that the Precepts Examples Reproofs c. recorded in Scripture do not concern them because written so long ago By these thou must one Day be Judged as well as they Use 3 Use 3. This must teach us in hearing the Word Preached to apply all that is taught unto our selves every Instruction Exhortation Precept Reproof Threatning Promise c. labouring to make some use of all to our own Souls for the beating down of sin in us and the building up of us in Grace towards God's heavenly Kingdom remembring that every Text and Portion of Scripture handled doth neerly concern us as well as those in whose time it was written So also in reading or hearing the Word read we are to apply and make use of all that is read to further us in sound knowledge and Christian practises remembring that all Scripture is profitable and necessary as well for us now as in former times and that whatsoever is written aforetime is written for our Learning c. So much of the manner of alledging this testimony of the Prophet Esay against the Scribes and Pharisees Now follows the matter or substance of the Testimony which contains a sharp censure or reproof of the Jewes in the Prophet's time and of these Scribes and Pharisees in our Saviour's time for two speciall sinnes 1. Hypocrisie in that they made great shew of outward worship but no conscience of inward They honoured God with their Lips when their Heart was far from Him 2. Superstition and Will-worship in that they taught for Doctrines the Commandements of Men where also this their Superstitious Will-worship is further set out by the adjunct or property of it in that they are said To worship God in vain This People This is literally to be understood of those antient Jews which lived in the Prophet Esay's time but prophetically and by way of application it is to be referred also unto these Hypocriticall Pharisees and Scribes which our Saviour here taxeth Honoureth me That is serveth and worshippeth me The effect put for the cause because such as serve God aright do thereby honour Him he accepting that service as an honour done unto Him Yet here we must not understand any true and upright serving or honouring of God but such as was in shew and appearance onely q. d. This People seemeth to honour me or maketh great shew c. With Lips That is with the body and outward Man It is spoken by the figure Synechdoche whereby a part is put for the whole the Lips named for all parts of the Body with which Service is outwardly performed unto God the reason is because the principall parts of outward worship are performed with the Mouth and Lips Quest Quest Doth the Prophet here condemn the outward serving of God with the Body Answ Answ Not simply or absolutely for God requireth that as well as inward worship but so far forth only as this externall worship was severed from the internall of the heart as the words following shew But their Heart is far c. Isa 29. 13. The words are these They have removed their Hearts far from me But there is no difference in the sense onely St. Mark alledgeth them somewhat more briefly than they are found in the Prophet Now by Heart understand the Inner-man which is sometime called the Soul and Spirit comprehending all the faculties and powers thereof as the Understanding Will Affections c. 1 Pet. 3. 4. called the hidden man of the heart Is far from me That is from yielding any true honour service or obedience unto me So much of the sense of the words Doctr. Doctr. Hence we may learn this Point of Instruction That it is the property of Hypocrites to make great shew of honouring God by outward service of the Body when in the mean time they are not carefull to give him the inward worship of their Hearts and Souls They draw near to God with the outward man but their inner-man is far estranged from Him Thus it was with the Hypocriticall Jews in the Prophet Esay's time as he justly complained So Ezek. 33. 31. they were forward to come and sit before the Prophet and to hear him with outward ears but their hearts went after covetousness So the Scribes and Pharisees in our Saviour's time were forward in outward Duties of Religion and of God's worship as Prayer Fasting outward sanctification of the Sabbath c. but their hearts were far estranged from God and were not upright before him in performance of those Duties therefore our Saviour here reproveth this their Hypocriticall serving of God by this testimony of the Prophet Esay Matth. 23. 27. Woe to you Scribes and Pharisees Hypocrites for ye are like unto whited Sepulchers which indeed appear beautifull outward but are within full of dead mens bones and all uncleanness Even so ye also c. Luke 18. That proud Pharisee which went up to the Temple to pray was forward in the outward worship of God honouring God with his Lips by Prayer and Thanksgiving but his Heart was far from God being carryed away with pride and self-conceipt of his own Righteousnesse and therefore he was not justified before God Cain offered Sacrifice but not his Heart to God Judas drew neer to God in outward Duties of his worship as in Preaching Prayer hearing Christ and joyning with him at the eating of the Passover but his
Heart was far from God being drawn away with the sin of Covetousnesse See Joh. 13. 27. So Simon Magus drew neer to God outwardly by receiving the Sacrament of Baptism and by making some outward profession of Religion but his heart was not right in the sight of God but in the gall of bitterness c. See Acts 8. 12 21. See Matth. 21. 28. the Parable of the two sons one whereof said he would go work in the Vineyard but went not Reas 1 Reas 1. The chief care of Hypocrites is to please Men and to win credit and praise from Men not to please God or to approve themselves to Him therefore they are carefull to seem Religious in the outward Duties of God's worship but no conscience do they make of the inward and spirituall worship of the heart whereof God alone taketh notice Thus the Pharisees did all religious Duties to be seen and approved of Men as our Saviour sheweth Matth. 6. which made them to rest onely in outward Duties never giving their hearts to God Luke 16. 15. Ye are they which justifie your Selves before men but God knoweth your hearts q. d. He knoweth that your hearts are not upright before him but Hypocriticall and Wicked Reas 2 Reas 2. They think God is pleased with outward Service of it self therefore they rest in that alone Use 1 Use 1. See then that outward conformity in religious Duties of God's worship is not enough to make one a good Christian or to prove him to be such a one for gross Hypocrites such as the Scribes and Pharisees were may be forward in outward Duties of God's Worship they may draw near to God with their bodies and outward man they may come to the Church hear the Word receive the Sacraments pray sing Psalms c. and yet be gross Hypocrites having hearts far removed from God Yea which is more many that have been forward in outward duties of God's Worship shall at the last day be shut out of God's Kingdom See Mat. 7. 22. Vse 2 Use 2. See by this how many Hypocriticall Pharisaicall Worshippers of God there are in these our times 1. Papists whose Religion and Worshipping of God is meerly external consisting onely in outward Rites Ceremonies and Gestures performed with the Body as in crossing themselves in outward Numbring of Prayers upon Beads in Kneeling before Images in Hearing the Masse c. In Praying in an unknown Tongue But as for the inward spirituall Worship of God they regard it not c. 2. Many formal Protestants who content themselves with outward performance of religious duties of God's Worship as outward hearing Prayer receiving Sacraments c. in the mean time making no Conscience of giving God the spiritual Worship of the heart 3. Many ignorant People who think they serve God very well if they do but say over the words of2 the Lord's Prayer the Creed c. though without all Understanding and Affection What are all these but Pharisaical Worshippers drawing near to God with their bodies when their Souls and Spirits are far removed from him Use 3 Vse 3. This admonisheth us all to take heed we be not like Hypocrites and Pharisees contenting our selves with bare outward performance of Duties of God's Worship with-holding the inward Service of our Hearts and Spirits from him Rest not in outward formal Devotion and serving of God with the body as if this were enough or as much as God requireth and looketh for but look we joyn therewith the inward spiritual Worship of our Hearts and Souls Hebr. 10. 22. Let us draw neer with a true heart in full assurance of Faith having our hearts sprinkled from an evill Conscience c. Rom. 1. 9. Whom I serve with my Spirit c. 1 Cor. 14. 15. I will pray and sing with spirit c. Ephes 5. 19. Make melody in hearts c. So David Psal 103. 1. and Mary Luke 1. Motives hereunto 1. God is a Spirit and therefore requireth such spiritual Worship as is suitable to his Nature Joh. 4. 24. and Ver. 23. The Father seeketh such to worship him Prov. 23. 26. My Son give me thy Heart Though the Lord require the Service of the whole Man yet principally that of the Heart 2. The Law of God in which his Worship is commanded is a spiritual Law binding the inner man as well as the outward to obey and serve God Rom. 7. 14. 3. God hath created and Christ hath redeemed our whole Man our Souls as well as bodies therefore serve him in both 1 Cor. 6. 4. All outward Worship without inward and spiritual is so far from pleasing God that it is hateful and abominable unto him It is loathsom and stinking in his Nostrils like Cain's Sacrifice and those of the Jews Isa 1. As in time of the Law if any offered for Sacrifice any Beast that was lame or blind it was odious to God so now if any offer this lame Service of the outward man without inward it is loathsom to God Mark 7. 7. But they worship me in vain c. Feb. 24. 1621. VVEE have heard that our Saviour in his Answer to the malicious Cavil of the Scribes and Pharisees against his Disciples doth reprove and convince them by the Authority and Testimony of the Prophet Esay where we have three things to consider 1. The manner of alledging that Testimony with a Preface commending it as a fit Testimony to convince them Well hath Esaias c. 2. The Testimony it self or matter and substance of it in these words This People honoureth me with lips c. 3. The Application of it unto the Scribes and Pharisees for the plain and direct convincing of them Ver. 8. Of the manner of alledging the Testimony I have spoken the last Sabbath and in part of the Testimony which as I shewed you contains in it a sharp Censure or Reproof which the Prophet passeth upon the Jews of his time for two sins 1. Their gross Hypocrisy in the Service of God Honouring him with lips c. 2. Their Superstition and Will-Worship in that they worshipped God after their own Traditions and not after the Rule of his Word Of the former sin I have spoken Now to speak of the latter in these words But they worship me in vain c. Where consider these two things 1. The sin reproved or censured Superstition and Will-worship in these words They worship me teaching for Doctrines the Commandments of men 2. The Amplification of this their Superstitious Worship by the Adjunct or Property of it in that it was a vain and unprofitable kind of Worship In vain do they worship me Touching their sin of Superstition it was two-fold 1. In Doctrine They taught the Precepts of men for Doctrines 2. In Life and Practise They worshipped God according to those Precepts of men which they taught Before I speak of these particulars it is needful to answer a doubt which may arise touching the difference between the words
and the three next following he proveth the Crime of which he accused them by an example or instance which he giveth of two particular precepts of the Word of God which they rejected and disannulled by their Tradition Where 1. Our Saviour layeth down or alledgeth the precepts of the Word of God which he chargeth them to abrogate Ver. 10. 2. He layeth down their contrary unwritten Tradition which they opposed against the written Word Ver. 11 12 13. Where he shews how they abrogate God's Word by that Tradition Touching the alledging of the precepts of the written Word of God in which our Saviour instanceth we are to consider two things 1. The manner of alledging them viz. the name of Moses the Pen-man of those Books of Scripture out of which the precepts are cited Moses said c. 2. The matter and substance of the precepts which are two in number The first Being a precept of the Morall Law even the Words of the fifth Commandement recorded Exod. 20. 12. Deut. 5. 16. Honour thy Father and thy Mother The second Being a precept or Ordinance of the Judiciall Law which was the Law of punishments for Breakers of the Morall Law enjoyning the penalty of Death to be inflicted on such Children as did break the fifth Commandement and that in a high degree by cursing or speaking evil of their Patrents in these words Whosoever shall speak evil c. which Judiciall Law is found written Exod. 21. 17. and Levit. 20. 9. First Of the manner of alledging these precepts of the Law of God Quest Quest Where did he say it Answ Answ In his written Books before mentioned Moses said So saith our Evangelist here Yet Matthew 15. 4. it is said God Commanded c. The reason is because Moses was imployed of God as his Instrument and Secretary in writing of the Law and whatsoever he wrote and in writing delivered to the Church in those Books of his before mentioned he wrote it by Authority received from God himself and that immediately St. Mark ascribeth that to Moses which St. Mathew attributeth to God that he might commend to the Church the Divine Authority of the Books of Moses Observ Observ Here take notice of the Divine Authority of the Books of Holy Scripture that though they were written by Men as Instruments imployed of God in that service yet they contain no other but the Divine and Heavenly Doctrine of God himself So that what Moses wrote in his five Books which we have it is the Doctrine and Writing of God Hos 8. 12. I have written to him that is to Ephraim the great things of my Law c. So all that is written in the rest of the sacred Books of the Old and New Testament is no other but the very Word and Doctrine of God himself Acts 1. 16. The Holy Ghost spake by the mouth of David in the Book of Psalms The reason is because all the Pen-men of Scripture wrote those Books of Scripture by immediate extraordinary direction and assistance of the Spirit of God instructing them infallibly both in the matter and manner of Writing 2 Tim. 3. 16. All Scripture is given by inspiration of God c. 2 Pet. 1. 21. Prophecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost Quest Quest. How to know and be assured that the Scriptures were written by immediate Divine inspiration and consequently that they contain the Doctrine and the Word of God himself Answ Answ The main and principall means to be assured hereof is by the inward infallible testimony of the Holy Ghost in the consciences of Men especially of the Elect of God when they read the Scriptures or hear them read or preached This inward testimony of the Spirit is the onely means abled undoubtedly to perswade the conscience that the Scriptures are the Word of God If no man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12. 3. Then much less can any come undoubtedly to be perswaded that the whole Scripture is the Word of God but by inward testimony of the Spirit sealing it to his heart Now this Testimony is especially found and felt in those that do unfeignedly desire and endeavour to obey the Will of God revealed in his Word Joh. 7. 17. If any man will do his Will he shall know of the Doctrine whether it be of God c. But besides this inward testimony of the Spirit there are also sundry other proofs and evidences which may be drawn from the Scriptures themselves which are sufficient to convince the conscience of any not willfully blind that the Doctrine of the Scripture is the Word of God so as they cannot in conscience deny it though otherwise they have not Grace to yield obedience to it as the Word of God I will not speak of all but of some of the principall of those evidences by which our consciences may be settled in the truth of this weighty Point and by which we may be armed against profane Atheists and all that deny or call in question the authority of the Scriptures The proofs are these which I will but briefly touch 1. The Power and Efficacy of the Scriptures in working on the inward Souls and Consciences of men both to humble them in the sight and sense of their sins and to raise them up and comfort them being humbled No Writings or Doctrine of Man hath like Power Hebr. 4. 12. The Word of God is quick and powerfull c. See also 1 Cor. 14. 25. 2. The Antiquity of the Scriptures for the Books of Moses are more antient then any humane Writings setting down the Originall and first History of things done from the beginning of the World which other Writers either knew not at all or borrowed them from Moses and corrupted them with many Fables and untruths 3. The wonderfull Harmony and Consent that is found to be in the Books of Scripture among themselves though they were Written by sundry persons at sundry times and in different Ages of the World And though there be some shew of difference or contrariety in words sometimes yet all such places as seem to differ and to be at jarr are sufficiently reconciled by those of the Church who have laboured therein 4. The fulfilling of the Prophesies found in Scripture in their due and appointed times even unto this very Age in which we live For example The Israelites going into Aegypt and being delivered thence again and coming into Canaan The seventy years Captivity of the Jews and their deliverance by Cyrus who is also named by the Prophet above a hundred years before he was born Isa 45. 1. So also the time and manner of Christ's coming in the Flesh the calling of the Gentiles destruction of Hierusalem revealing of Antichrists c. All these and many other things foretold in Scripture are already fulfilled and other things are daily more
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
of the sin before God and Man Prov. 16. 5. All that are proud in heart are an Abomâ—nation to the Lord yea the Lord is a professed Enemy to such Jam. 4. 6. He resisteth the Proud c. 2. Consider that there is no Goodness or Excellency in us by Nature of our selves but all we have is from God alone 1 Cor. 4. 7. What hast thou that thou didst not receive c. 3. Consider how many others go beyond us in the best gifts both of Nature and of Grace and let this keep down Pride in us 4. Look at our own great and manifold Sins and Corruptions that this may break our hearts and humble them before God and then we shall be humble also towards our Brethren See the Example of the Publican Luke 18. 5. Consider that this sin of Pride bearing sway makes men utterly unfit for God's heavenly Kingdom and uncapable of it Mar. 10. 15. we must receive the Kingdom of God as little Children else we cannot enter into it Luke 3. 5. Every Mountain and Hill must be brought low c. 6. Pray unto God to mortify all Pride of heart in us and to work and increase in us true Humility c. The thirteenth and last sin is Foolishness There are two kinds of Folly or Foolishness 1. In matters of the World and of this life which is opposite to worldly Wisdom This may be called worldly Folly or Foolishness which is not meant in this place 2. In matters of God which are spiritual and heavenly which concern God's Glory and our own Salvation and the means of it set down in the Word of God when a man is blind and ignorant in these things and not able to discern or judge of them aright 1 Cor. 2. 14. The naturall man receiveth not the things of God c. This is spiritual Folly opposite to spiritual Wisdom which is from above Jam. 3. This was in Nicodemus Joh. 3. though he were a great Pharisee and a man of worldly wisdom enough yet in the Doctrine of Regeneration he was most foolish and ignorant not able to conceive it This is that Foolishness here spoken of by our Saviour Remedies against it 1. Labour to see our own natural Ignorance Blindness and Foolishness in matters of God how unable and unfit we are to conceive and judge of them c. Tit. 3. 3. We our selves were in time past foolish c. This sight of our Folly is a preparative-means to the attaining of true spiritual Wisdom 2. Consider how hurtful and dangerous this spiritual Folly is This is one of the sins which defile a man before God so that this alone if there were no other sin in thee is enough to make thee odious to God yea to condemn thee 3. Consider that spiritual Folly and Ignorance is one sin of the profane Gentiles Rom. 1. 31. therefore a shame it is for Christians to live in it 4. Give our selves to the diligent study and meditation of the Word of God which giveth Wisdom to the simple Psal 19. and is able to make us wise to Salvation 2 Tim. 3. 15. 5. Pray unto God for the Spirit of Wisdom to understand and judge of heavenly matters c. So much of these particular sins mentioned by our Saviour Now followeth Ver. 23. Where our Saviour repeateth that which he before affirmed touching sin in general and applyeth it to all these particular sins affirming that they come out of the heart and do defile a man But these things have been before spoken of Mark 7. 24. c. And from thence he arose c. June 9. 1622. HItherto of the first general part of this Chapter in which we have heard of the Disputation of our Saviour Christ with the Scribes and Pharisees of Jerusalem about humane Traditions as also of the Consequents of that Disputation viz. that our Saviour thereupon took occasion to instruct first the common People and then his own Disciples in a special Point of Christian Doctrine touching the cause of spiritual Uncleanness before God That it is not any thing from without a man which entring into his body can defile him before God but that the Sins which come from within a man even out of his heart do defile him before God Now follows the second general part of the Chapter which contains the History of two special Miracles wrought by our Saviour Christ One in the borders of Tyre and Sidon the other in Galilee near to the Sea of Galilee or Lake of Gennesareâ—h The first Miracle is The casting out of an unclean Spirit or Devil out of the Daughter of a certain Woman which was a Gentile and of the Country of Syro-phoenicia This is recorded from the 24th to the 31. Verse The second is The miraculous curing of one that was deaf and had a great Impediment in his Speech set down from Ver. 31. to the End of the Chapter Touching the former Miracle the sum of that which is recorded by the Evangelist is this That our Saviour Christ departing from the Country of Gennesareth into the borders of Tyre and Sidon and being there earnestly sued unto by a certain Woman of Syro-phoenicia to cast out the Devil out of her Daughter did at first refuse to grant her sute yet at length being further sollicited by her he yielded thereunto and by his divine Power did cast the unclean Spirit out of her Daughter More particularly consider three things 1. The Place where the Miracle was wrought In the borders of Tyre and Sidon Ver. 24. 2. The Occasion and moving cause of it which was the sute or Request of the Woman unto Christ in behalf of her Daughter Ver. 25. 26. 3. The Manner and Order of Christ's proceeding to work the Miracle in that he doth not forthwith upon her first sute work the Miracle but at first refuseth yet afterward upon her further importuning him yieldeth to her request in casting out the unclean Spirit out of the Damosel which was possessed This is set down Ver. 27 28 29 30. Touching the place where the Miracle was wrought the Evangelist setteth down three things 1. Our Saviour's departure thither out of the Country or place where he was before 2. His secession or with-drawing himself into a private house in those coasts and that in such private manner that he would have had none to know of it 3. The Issue or Event of this his private retiring That though he desired so much to be private and unknown yet he could not be hid Touching the first of these His departure c. From thence he arose that is From the Place or Country where he was viz. the Country or Land of Gennesareth See before Chap. 6. 53. Into the borders of Tyre and Sidon that is into the coasts of those Cities or the Region and Country joyning unto them or bordering upon them Tyre and Sidon Two chief and principal Cities of the Country of Phoenicia which bordered on the
the good and benefit not onely of Jews but Gentiles to be a Temporall and Spirituall Saviour and Deliverer of the Gentiles as well as the Jews to deliver them from all misery especially from sin and from the power of Satan c. For this was implyed also by the deliverance of this Woman's Daughter from being possessed of the Devil Luke 2. 31. Christ is called the Salvation prepared of God before all People A Light to enlighten the Gentiles and the Glory of his People Israel For although Christ himself did not in his own person preach the Gospel to the Gentiles because the due time for calling them was not yet come neither did he as yet generally extend his saving Grace towards them yet by his mercy vouchsafed to this Woman he did before hand shew and declare That the Gentiles should afterward be more generally called and brought to believe in him and so reap the benefit of Salvation by him The like we may gather from the example of the Centurion Matth. 8. As the Sun before it arise in the Morning doth cast up some beams of his light above the face of the Earth so Christ Jesus the Sun of Righteousness Mal. 4. before he was to shine forth by the full brightness of his Grace to the Gentiles did first give some hope hereof by letting some beams of that his Grace shine to some few of the Gentiles Vse Use This is for the comfort of us who are of the Gentiles to assure us that if we labour by true Faith to imbrace and believe in Christ we shall be partakers of the saving benefits of his Incarnation and death as well as the Jews He hath broken down the partition-wall Ephes 2. 14. Yea these benefits of Christ do now more peculiarly belong to us than to them in that they are and have been a long time rejected of God and cast off for their infidelity and contempt of Christ and we which are Gentiles are by the unspeakable mercy of God ingraffed into the Church in their room and stead as the Apostle sheweth Rom. 11. Observ 2 Observ 2. In that this Woman having formerly lived in profane Gentilism was by the Mercy of God called out of that blindness and profaness to believe in Christ and shewed her Faith thus by coming to Christ for her afflicted Daughter we may observe that the Lord doth sometimes effectually call and work true Faith and saving Grace in such as have formerly lived in greatest Ignorance Blindness and Profaness of life Thus Abraham was called to the true Knowledge of God and indued with Faith whereas before he and his Parents had lived in gross Blindness and Idolatry Josh 24. 2. And we have sundry Examples in Scripture of such as have been called out of heathenish Ignorance and Profaness and indued with true saving Faith as Rahab the Harlot of Jericho Naaman the Syrian Ruth the Moabitesse the Centurion mentioned Matth. 8. Cornelius Act. 10. c. To this purpose also is that Prophecy Isa 9. 2. The People that walked in Darkness have seen a great Light They that dwelt in the Land of the Shadow of Death upon them hath the Light shined Reason Reason The Lord doth this to magnify and set out the riches of his Grace in calling and shewing Mercy to such as are by Nature plunged in the deepest misery See Ephes 2. 4 5. Vse Vse To teach us not to despair of the Calling and Conversion of such as yet live in greatest blindnesse and profaness yea though they be such as live out of the visible Church as Jews Turks Pagans Hereticks Papists c. though they yet live in Aegyptian darkness of Ignorance and in grossest Profaness Superstition or Idolatry without God without Christ without the Word of God c. yet God may hereafter call them or some of them out of this their misery and shine to them by the light of his saving Grace in Christ He that at the beginning caused Light to shine out of Darkness is able to send the light of his Word and Spirit where yet there is nothing but black and thick darkness of Ignorance Sin and Profaness Therefore let us pity and pray for such People and Persons as do yet fit in spiritual Darkness and in the Region of Death desiring the Lord to shine unto them by the light of his Grace c. So much of the Description of the Person which made sute unto Christ In the next place I am to speak of the occasions or causes moving her to make her sute to Christ The first whereof was the great Affliction laid upon her Daughter being possessed with an unclean Spirit Where we have two things expressed 1. The Affliction it self Her Daughter was possessed of a Devill 2. A Description of the Devil by his Nature or Property An Unclean Spirit Whose young Daughter had an Unclean Spirit that is Was bodily possessed by a wicked Spirit or Devill which was entred into her body holding possession there and grievously afflicting and tormenting her as may appear Matth. 15. 22. Now this was a most heavy and grievous trial and affliction both to the Daughter and to the Mother for she could not but out of natural Affection be greatly touched with fellow-feeling of this misery of her Daughter and so much the more because her Daughter was young and little and so the more weak and unfit to bear so grievous an Affliction therefore her bowels of pity could not but yearn the more towards this her little Daughter And this is the more probable because naturally the Affection of Mothers to Children of their own Womb is known to be so exceeding great and vehement being greater usually than the affection of Fathers Besides this Affliction was in it self extraordinary and very heavy and grievous It had been a grievous thing if her little Daughter had been taken and visited with some dangerous Sickness or Disease in her body but for her to be possessed of a Devil yea to be grievously racked and tormented of the Devill in her body this was a far more grievous and heavy case yea this was no doubt more grievous to her than it would have been to see her Daughter taken away by death She might justly wish her rather dead and buried if it were the Will of God than to be so given up of God to the Tyranny of the Devil to be so tormented of him Observ 1 Observ 1. In that this Woman being a Believer in Christ was tried and exercised with this heavy Affliction we may learn that the Lord useth to lay very heavy and grievous afflictions and troubles upon his own Children and Servants Psal 34. 19. Many or great are the troubles of the Righteous Heb. 12. 6. The Lord scourgeth every Son whom he receiveth that Phrase implyeth a sharp and grievous Chastisement How many Examples have we of this in Scripture Time will not suffer to mention half of them therefore only to touch a few in
troubles if it be but to stir us up to this excellent Duty Our own experience will teach us that we never are so diligent or fervent in this Exercise as when we are under the Cross never pray we with such Faith Feeling c. On the other side when all goes well with us how dull negligent and careless are we apt to grow in Prayer Vse 2 Use 2. By this learn to know whether our afflictions be sanctified unto us or no viz. if they stir up and quicken us to more earnest seeking of God by Prayer if they drive us nearer to God it is a sign that we make some good and holy use of our troubles not otherwise Quest Quest. But may not Affliction drive a wicked manâ—t God by Prayer Answ Answ Extremity of trouble pain or grief may force him to cry out unto God in words it may wring from him words of Prayer but it doth not make him pray unto God conscionably with true Faith or any comfortable hope or assurance to be heard See Hos 7. 14. Observ 3 Observ 3. In that it is said This Woman's Daughter was possessed with an unclean Spirit We are taught That the Devil by God's sufferance may have power over the Bodies of Men and Women or Children to enter into them and being in them to afflict and torment them as he did this young Damsell yea he may have power over the Bodies of the Saints and Faithfull and of their Children as he had over Job and his Children and over this faithfull Womans Daughter But of this see before Chap. 1. Ver. 23. An unclean Spirit Touching this attribute given to the Devil See also Chap. 1. 23. Mark 7. 25. Heard of Him and came and fell at His feet June 30. 1622. THe second Occasion moving this Woman to come to Christ and to make this sute for her Daughter was the Fame which she had heard of Christ Heard of Him That is of the excellency of his Person and of his divine Doctrine and great Miracles which he had formerly wrought in other places and parts of Judea the Fame and Report whereof as it is likely was brought unto her by such as had formerly travailed from these Coasts of Tyre and Sidon into those parts of Galilee and Judea where our Saviour had preached and wrought Miracles there to hear him and to be partakers of his Miracles as may appear Chap. 3. 8. and Luke 6. 17. Now this Fame which she heard of Him moved her to believe that he was that Messiah promised and foretold in the Writings of Moses and the Prophets in the which it is likely she had bin before instructed in some measure by the Jews which lived amongst the Gentiles in these Coasts of Tyre and Sidon as hath bin before shewed Now being thus perswaded that he was the Messiah and that he was able and willing to cast the Devil out of her Daughter she was thereupon moved to come and sue unto him for help Observ 1 Observ 1. In that this Woman first heard of Christ and by hearing report of him came to some knowledge of him before she believed in him and testified her Faith by coming to sue unto him for her Daughter Hence observe that Knowledge of Christ must go before true Faith in Christ in order of Nature as the Ground and Motive of it See before Chap. 5. 27. Observ 2 Observ 2. That the knowledge and perswasion of God's power and goodness that he is able and willing to hear and grant our sutes must be the Ground and Motive of all the prayers we make unto Him This Woman by the Fame she had heard of Christ came to know and to be perswaded that He was the Messiah and therefore able and willing to hear and grant her sute and this moves her to come and sue to Him for her afflicted Daughter Therefore also in the Preface of the Lord's Prayer we are taught to use these words Our Father which art in Heaven which words do imply both our perswasion of the goodnesse and mercy of God in that we Call him our Father and likewise our perswasion of his Power in that we acknowledge him to be in Heaven so by this preface we are taught That in praying to God we must be perswaded of his Power that He is able to hear us and of his Grace and Mercy that He is ready and willing to hear us and the perswasion of both these must move us to pray to Him Reason Reason True prayer must be made in Faith Rom. 10. 14. How shall they call on Him in whom they have not believed Now Faith perswadeth us both of God's power That He is able to do abundantly above all that we can ask or think and also of his goodness and mercy that he is willing and ready to give us those things we ask so far as stands with his Glory and our Good and Salvation Vse Vse Labour for this knowledg and perswasion of Faith touching the Power and Goodness of God that He is both able and willing to hear our prayers and to grant the Petition we ask of Him that so this may quicken and stirr us up to pray unto Him in our necessities Now of the first of these it is easie to be perswaded and every one will yield that God is able to grant our Requests but the difficulty is to be perswaded that He is also willing to grant them so far as is good for us This therefore thou must especially labour and strive by Faith to believe And to this end often meditate of the gracious promises of God which He hath in his Word made to such as call upon Him in truth of Heart and be assured that He will make them good unto thee if thou so pray unto Him See Hebr. 11. 6. So much of the Occasions moving this Woman to come and sue to Christ or her Daughter In the next place I am to speak of the manner of her coming to put up this her sute She fell at his feet This Gesture she used 1. In way of religious reverence and adoration of the Person of Christ whom she believed to be more then a Man even the Son of God c. 2. To testifie and expresse the inward Humility of her Heart and the sense of her own vilenesse and unworthinesse to receive so great a favour from Christ as she asked of Him See before Chap. 5. 22. Observ Observ Such as come to God in prayer must come in most humble and reverent manner before Him See Chap. 1. Ver. 40. Twofold humility requisite 1. Inward in Heart touched with lively feeling of our unworthiness c. 2. Outward in Carriage and Gestures of the Body It followeth She besought him that he would cast out the Devil c. By this sute she shewed her compassion of her Child being in this misery c. Observ 1 Observ 1. See here in the example of this Woman what Christians should do what
what is to be done of such as are Chastised of God in their Bodies with such Diseases and Infimities as deprivation or losse of their outward senses as Hearing Sight c. or of Speech c. Learn to be humbled for their Sins and to repent and turn unto God seeking pardon and peace in Christ that so by this means either the Lord may be moved to restore their Bodies again to health and soundness or to sanctifie unto them all such infirmities and miseries that they may turn to their Good and that they may have true comfort in them c. So David Psal 32. 38. Use 4 Use 4. Beware of abusing our bodily senses or any part of our Body to Sin lest God take it from us or the use of it c. Better to want Ears or Tongues than to abuse them c. Observ 2 Observ 2. From the bodily misery of this party which was thus stricken by the Hand of God with Deafness and a kind of Dumbness or difficulty of Speech We may take occasion to meditate of the Spirituall misery of our Souls by Nature without Christ and without the sanctifying Grace of his Spirit For as it was with this man in respect of his bodily sense or Hearing and use of Speech that he was deprived thereof So it is with every one of us by Nature in respect of our Souls that we are spiritually Deaf that is unfit and unable to hear the Voice of God and of his Word as we ought speaking unto us in the ministry of it unfit also to hear and obey the Voice of God's Spirit speaking inwardly to our Hearts and Consciences and stirring up good and holy motions there So also we are by Nature spiritually dumb having an impediment in our Speech yea stark dumb when we should either speak of spiritual and heavenly matters to the edifying of others or when we should speak to God in Prayer and Thanksgiving Labour to see this our spiritual Deafness and Dumbness by Nature in spiritual and heavenly matters and to be humbled for it that whereas we have ears quick enough and open enough to hear all other matters of the World yet we are deaf to hear spiritual matters as the Doctrine of God's holy Word and not onely naturally deaf and dull to hear such things but many also are wilfully deaf like the Adder stopping her ears against the voice of the Charmer And so whereas our tongues are quick and nimble to talk of earthly matters we are tongue-tyed and dumb when we should speak to God in Prayer or speak unto others for Edification So much of the outward misery of this party which moved his friends to shew mercy towards him Now follow the works of mercy and love which they performed unto him and for him 1. They brought him to Christ to be cured 2. They beseech Christ to put his hands upon him that is to heal or cure him of his deafness and dumbness by putting his hands upon him The outward gesture of putting hands upon him which was often used by our Saviour at other times in working miraculous cures is here put for the miraculous cure it self But they bewray in themselves some weakness of Faith in that they seem to limit the power of Christ to this gesture of imposing hands upon the deaf man as if he could not otherwise cure him whereas that Centurion Mat. 8. believed that if he did but speak the word c. Observ Observ It is the duty of Christians to be moved with compassion and pity toward such as are in outward affliction or misery as bodily sickness pain deafness dumbness blindness lameness poverty c. and not only to be inwardly moved with compassion toward such but also to shew mercy by the fruits and effects of it toward them by helping relieving and comforting them and doing them all good that may be Job 6. 14. To him that is afflicted pity should be shewed of his friend Rom. 12. 15. Weep with them that weep Jam. 3. 17. The Wisdom that is from above is full of Mercy and good fruits not onely of Mercy but of the fruits of Mercy Job 29. 15. He was eyes to the blind and feet to the lame and Paul saith Who is weak and I am not weak 2 Cor. 11. 29. And at the last day the Elect shall be commended and rewarded of Christ for shewing mercy to him that is to his faithful Members in their bodily afflictions and miseries for feeding them being hungry for giving drink to them being thirsty for visiting and comforting them in Prison and Sickness Reasons Reasons 1. We profess to be fellow-Members of Christ's body which is the true Church and People of God therefore as in the natural body there is a fellow-feeling in all the Members toward each other and one is ready to help and relieve another being pained or distressed or weak so must it be among the Members of the Church c. See 1 Cor. 12. 25. 2. We our selves are likewise in the body and therefore subject to like Infirmities Diseases Miseries Therefore as we would have others pity and shew mercy to us so should we c. Heb. 13. 3. Remember them which suffer Adversity as being your selves in the body Use 1 Use 1. To condemn such as are not affected with any fellow-feeling of the outward bodily miseries of others So long as themselves are well in outward health ease and in soundness of body having the use of their senses lims c. they regard not how it is with others though they see and hear of others that are in sickness and pain or which are stricken with loss of lims or loss of senses c. they take it not at all to heart they are not moved with pity towards them so hard-hearted they are no more moved with grief for others bodily miseries nor with compassion on them than if they did not at all concern them Amos 6. 1 6. A wo denounced against such as lived at ease and in pleasure and were not grieved for the affliction of Joseph It was one sin of the Heathen to be unmercifull Rom. 1. 3. A sign that such are no lively Members of Christ's Body the Church because they are not touched with compassion of the miseries of their fellow-Members Again this convinceth such as profess Mercy and Pity in words toward such as are in bodily miseries but shew it not by fruits of Mercy by relieving comforting praying for them c. This is barren and fruitless Mercy like that mentioned Jam. 2. 16. Remember Jam. 2. 13. He shall have Judgment without mercy that hath shewed no mercy Vse 2 Use 2. See how great is the sin of those that instead of pitying and shewing mercy to such as are in outward affliction and misery do rather shew cruelty adding affliction to their affliction Such are they who by their undiscreet carriage do vex and grieve the minds of the afflicted and so add
sufficient alone to work the Miracle Answ Answ He used these outward actions or gestures not as means for the effecting of the miraculous cure as if the healing vertue were in the Spittle for that was effected onely by his Word and Divine Power but as outward signs and testimonies or pledges of his Divine Power and gracious good Will to cure the deaf and dumb man and that for the helping and strengthning of the Faith of the Person that was to be cured and of those that brought him to Christ He put his fingers into the ears of the party to shew that he had power to restore unto him or to bestow on him the use of his Hearing and that it was his Will to do it So also he touched his tongue with Spittle to shew his Power and Will to bestow on him the free use of his Speech Now upon this place the Papists would ground one of their foolish Ceremonies used in administring â—he Sacrament of Baptism For from Christ's practice in spitting and touching the tongue of the deaf and dumb man they have drawn their Ceremony of touching the ears and nostrils of the party to be baptized with the Spittle of the Popish Priest which they do in imitation of Christ that as he in healing the body used Spittle so likewise the use of Spittle by the Priest may be a means to heal the Soul of the party baptized See the Rhemists on this place But here is no ground for this foolish absurd Ceremony there being many and wide differences between Christ's using of it and their using of it For 1. Christ used this Ceremony there being many and wide differences between Christ's using of it and their using of it For 1. Christ used this Ceremony of spittle extraordinarily in the working of a Miracle by his divine Power whereas they use it ordinarily in the Sacrament of Baptism 2. Christ used it onely as a signe of miraculous healing of the Body The Popish Priests use it as an effectual means of healing the Soul and as a means to conjure and cast out the Devil out of the party to be baptized for it is a part of their solemn Exorcisms used before Baptism 3. Christ used it to one that was of years they to Infants 4. He touched onely the Tongue of him that was half dumb whereas the Popish Priests use to touch the Ears and Nostrills c. But to leave them and to come to the Instructions from our selves Observ 1 Observ 1. See here how hard and slow we are by Nature to believe and apply to our selves the saving Power and Mercy of God and of Christ for the helping of our Bodies or for the curing and saving of our Souls else what need our Saviour to have used these Gestures Labour to see this our naturall unbelief c. Observ 2 Observ 2. See the great Goodness and Mercy of Christ toward such as are weak in Faith not onely bearing with their weakness and not rejecting them for it but also using the best means to help and strengthen their Faith and to cherish it in them Esay 42. 3. A bruised Reed shall he not break c. that is he shall not extinguish but cherish the least measure of true Faith and other sanctifying Graces in the Faithfull Thus he used means to help the weak Faith of Thomas the Apostle Joh. 20. 27. bidding him to behold his Hands and to put his own hands into Christ's side c. So Matth. 14. he helped and strengthened the weak Faith of Peter and the other Disciples being in danger of drowning on the Sea Hence it is That he hath ordained the Ministery of his Word and the use of the Sacraments for the helping and strengthening of such as are weak in Faith Use 1 Use 1. Comfort for such as do feel and complain of the weakness of their Faith and are truly grieved and humbled for it Let them not be discouraged Christ is so far from rejecting them or their Faith because of the weakness thereof that he is ready and willing by all means to help comfort and cherish it in them and to this end hath he appointed excellent means as the Ministery of the Word and Sacraments c. which if we conscionably use we shall find and feel them effectuall through the gracious working of his Spirit to help and strengthen our Faith Vse 2 Use 2. See what is fit to be done of all such as find and feel such weaknesse of Faith in themselves if they would have it confirmed in them seek unto Jesus Christ the Authour and Finisher of our Faith as he is called Hebr. 12. and pray unto Him to help and strengthen thy Faith to settle thy Heart more and more in a stedfast belief of God's Promises c. Use 3 Use 3. Let all Christians imitate Christ himself in being carefull by all good means to help and strengthen the weak Faith of the Brethren and Sisters in Christ by praying for them by comforting them out of the Word of God against their Sins and the Temptations of Satan by acquainting them with the infinite Mercy of God and with his most gracious Promises made to penitent Sinners c. Especially Ministers of the Word should do this Luke 22. 32. Peter being Converted must strengthen his Brethren in Faith Isa 35. 3. Strengthen the weak Hands and confirm the feeble Knees c. Herein follow Christ See Isa 50. 4. Rom. 14. 1. So much of the two first Actions or Gestures used by our Saviour in working this Miraculous Cure Now follow the other two viz. His looking up to Heaven and his sighing Touching the first His looking up to Heaven This Gesture is used 1. To shew and testifie from whence he received the divine Power and Gift of miraculous healing even from Heaven that is from God himself 2. To shew that he prayed unto God his heavenly Father for the benefit of this miraculous Cure to be bestowed on this man that he might have the use of his Hearing and of his Speech c. For although as he was God he was equal with God the Father and had this Power of working Miracles of himself and so had no need to pray to his Father for it yet as he was Man and as he was Mediatour he was Inferior to God the Father and so he received this Power and Gift of working Miracles from his Father and in this respect He now prayed unto God his Father that by his divine Power the benefit of this Miraculous Cure might be bestowed upon this party So at other times he used to pray unto God for Power and Assistance in the working of other Miracles as Joh. 11. 41. Observ 1 Observ 1. See what is to be done of us for the obtaining of any Blessing Spirituall and Temporall which we desire for our selves or others we are to look up to Heaven for it that is to seek unto God by prayer of Faith for it If Christ
then commonly spake but because it pleased our Saviour by the uttering of this word to shew and manifest his divine Power for the effecting of this Miracle Further observe That these words Be thou opened are to be referred both to the opening of the ears of him that was Deaf and also to the opening of his mouth or loosing of the string of his tongue to shew that both the use of his Hearing and also of his Speech should be miraculously restored unto him by the Power of Christ Observ Observ In that our Saviour doth use his Word as a means whereby to manifest his divine Power in working this Miracle We may hence learn That Christ is able to work great and wonderfull effects by means of his Word Hebr. 4. 12. Mighty in operation Now the Word of Christ is twofold 1. That word which He uttered immediately with His own Voice when He lived upon Earth either in preaching or otherwise 2. The written Word of Christ which is contained in the Books of the Old and New Testament which is as truly called the Word of Christ as that which He spake upon Earth with His own mouth because it was written by Authority from Christ and by infallible assistance of his divine Spirit Now it is true of both these parts or kinds of the Word of Christ that he was and is able by them to work great and wonderful Effects Touching his immediate Word uttered with his own mouth being upon Earth it is clear by this and sundry other places of the Evangelists how great effects He wrought by it sometimes by it curing incurable Diseases miraculously sometimes casting out Devils sometimes stilling the Winds and the Sea sometimes astonishing those that heard him Preach sometimes striking terrour into his Enemies and causing them to fall backward to the Ground as we may see Joh. 18. 6. And touching his written Word it is also true that by it he is able to work and doth daily work no less powerful and mighty Effects than he did upon Earth by the immediate words of his Mouth Indeed he doth not now work such extraordinary Miracles upon men's bodies in curing diseases casting out Devils c. by his written Word as he did being on Earth by his own lively Voice but yet he doth by his written Word work such Effects upon mens souls and consciences as are no less powerful and wonderful in themselves than those Miracles were which he wrought being upon Earth but rather more powerful and miraculous Quest Quest What are the powerfull Effects which Christ worketh upon mens Souls and Consciences by his written Word Answ Answ They are of two sorts 1. Such as he worketh in the Elect. 2. Such as he worketh in the Reprobate and Wicked In the Elect he doth by his Word work sundry powerful Effects especially these 1. By it he beateth down the Power and Dominion of Sin and sinful lusts in them 2 Cor. 10. 4. The Sword of the Spirit Ephes 6. 2. He subdueth and over-throweth the Kingdom of Satan in them casting him out of their Souls and Consciences and not suffering him there to hold possession Luke 10. 18. by the Preaching of the Word Satan is said to fall from Heaven like Lightning See Act. 26. 18. 3. He sets up his own Kingdom of Grace in the Hearts and Consciences of men working Faith Repentance Regeneration and all saving graces in them Rom. 10. 17. Faith is by hearing c. 1 Pet. 1. 23. it is called The immortall Seed of our new Birth 4. He saveth his Elect by it Rom. 1. 16. The Gospel is the power of God to Salvation c. Jam. 1. 21 Able to save your Souls In the Reprobate also Christ worketh powerful Effects by his written Word 1. Convincing their consciences of Sin by it and so making them more inexcusable 2. Striking terrour into their Consciences as we see in Foelix trembling at the Word preached by Paul Act. 24. 25. 3. Hardning their hearts more and more by his just Judgment and so giving them up to a reprobate sense Here observe That Christ worketh these mighty Effects by his Word not simply considered as it is written and set down by the Prophets and Apostles in the Books of Scripture but chiefly and principally by the Ministry of this Word being truly opened and effectually applyed to mens Consciences by the Preaching of his faithful Ministers The Reason whereof is this Because Christ hath ordained this Ministry and Preaching of the Word to be the onely ordinary and principal means for the working of all the fore-named Effects both in the Elect and Reprobate Use 1 Use 1. This commends unto us the excellency of the Word of Christ and of the Ministry thereof in that it is a means by which Christ doth usually work such powerful and wonderful Effects upon mens Souls and Consciences beating down the power of Sin and Satan in them working Faith Repentance c. This should stir up all Ministers to be diligent in Preaching this Word and all Christians to be forward and swift to hear it on all occasions Especially such as feel the Power of sin and of Satan bearing sway in their hearts and Consciences Let such come diligently to the Word preached which is able by the Power of Christ's Spirit accompanying it to cast down these strong holds Vse 2 Use 2. Labour to find and feel in our selves the saving Power of Christ's Divine Spirit manifested in and by the Ministry of his Word beating down the Power of all Sin in us mortifying and crucifying our sinfull lusts overthrowing the Kingdom of Satan in us working Faith Repentance Regeneration c. making us of sinful men to become new Creatures For certain it is if thou do not feel this saving Power and Vertue of the Word of Christ in thee thou must needs feel a contrary Power in it and by it to convince and harden thee more and more one way or other it will work powerfully upon thy Soul and Conscience one way or other Christ will shew his Divine Power in thee by the Ministry of his Word either he will make it powerful to soften or to harden thy heart it is a Hammer Jer. 23. and therefore by it Christ will either break thy stony heart in pieces or else make it harder like the Smith's Anvil by often striking upon it It shall be either the savour of death unto death or the savour of life unto life unto thee It cannot be preached in vain nor heard of thee in vain but some powerful effect or other it alwayes worketh in all that are hearers of it Look to thy self therefore what effects it worketh in thee So much of the manner of Christ's working this Miracle Now followeth the Miracle it self Ver. 35. And straightway his ears were opened c. In the words are two things contained First The miraculous Effects which followed upon the word of Christ uttered to the deaf and dumb man which Effects
are two 1. That his ears were opened that is The faculty and use of Hearing was restored to him 2. That the string of his tongue was loosed that is The Impediment of his Speech was taken away or the difficulty of it removed and this is proved by a further Effect and Consequent viz. That he spake plain that is he was enabled to speak with ease and freedom of Tongue or he came to have and enjoy the true and right use of his Speech And this argueth that he was not stark dumb before c. Us suprà The second thing in the words is The amplification of these miraculous Effects by the Circumstance of time or the speedy and suddain accomplishment of them In that they were straightway fulfilled that is so soon as ever Christ had used those gestures of putting his fingers into the Ears of the deaf and touching his Tongue c. and had thereunto added his powerful Word And this is added to shew the truth and certainty of the Miracle and the more to set out the greatness of Christ's Power Observ 1 Observ 1 Here is another proof of Christ's God-head c. Observ 2 Observ 2. Here we learn That our Saviour Christ as he is God hath absolute Power and Authority over all diseases and infirmities of Man's body being able to cure and heal them and to restore the body to perfect health and soundness again yea he can do this miraculously and extraordinarily without ordinary means of Physick onely by his Divine Power immediately Thus being upon Earth in the state of Humiliation he was able miraculously to cure such as were deaf and dumb as we see here or to cure such as were born blind and to cure all the most incurable diseases as Leprosies Feavers Palsies bloody-Issues in Women c. Now if he had this Power being on Earth then he hath still the same Power being exalted to Heavenly Glory c. his Arm is not shortned or weakned but rather strengthned by his advancement to the right hand of God c. See more of this Point and the uses of it Chap. 2. ver 12. And Chap. 5. Ver. 29. Observ 3 Observ 3. In that our Saviour did thus miraculously cure this man of his bodily Deafness and Dumbness restoring to him the use of his Hearing and Speech Hence gather that he onely is able to cure such as are spiritually deaf and dumb The same Divine Power is seen in both See Matth. 8. 17. Such as are unable and unfit to hear spirituall and heavenly matters as the Word of God and the Doctrines of it who have deaf hearts and consciences unfit to hear that is to believe and to obey the Word of God Christ alone is able to open the deaf hearts of such by the Power of his Divine Spirit enabling them to believe and imbrace the Word of God and to yield obedience to it Thus he opened the heart of Lydia which before was deaf making her fit to attend to Paul's Doctrine and to embrace and obey the same Act. 16. So also such as are spiritually dumb that is unfit and unable to speak of spiritual and heavenly matters to the Glory of God and to the edifying of others Christ alone can unty the string of their tongues that is enable and teach them by his Spirit how to speak to God's Glory and the edifying of others he onely can furnish them both with matter and words to speak graciously So also such as are unable to speak unto God by Prayer Christ alone can open both their hearts and mouths to pray aright unto God Therefore Luke 11. 1. his Disciples desired him to teach them how to pray and David Psal 51. 15. prayeth to the Lord to open his lips that his mouth might shew forth his praise Thus it is Christ Jesus alone which can and doth cure and heal such as are spiritually deaf and dumb And therefore Isa 35. 5. it is prophecied that in the Kingdom of Christ that is in the flourishing estate of the Church of Christ in the times of the Gospel the Ears of the deaf shall be unstopped and the Tongue of the dumb shall sing c. which is to be understood not onely of the restoring and curing of such as should be taken or possessed with bodily deafness and dumbness but of such especially as should be spiritually deaf and dumb Now How should these be cured but by the Divine Power and Spirit of Christ which he should manifest in and by the Preaching of the Gospel Use Use See what is to be done of those that are spiritually deaf and dumb as we are all by Nature more or less Let them go and seek unto Christ Jesus who miraculously opened the ears of the deaf and the mouths of the dumb when he was upon earth Pray unto him to bore the ears of thy heart that thou mayest be fit to hear that is to believe and obey his Word and pray him to loose the string of thy tongue that thou mayest be able and fit to speak to him in Prayer and to speak to his Glory and the edifying of others Pray with David Open thou my lips c. If he do but touch thy heart and tongue with the finger of his Spirit and say but Ephphatha unto thee that is Do but will that thy heart be opened and thy tongue loosed it shall be done but without the Divine Power of his Spirit it can never be done Straightway his eyes were opened c. Observ Observe the truth and certainty of this Miracle that it was wrought immediately by the Divine Power of Christ as he was God and not by any natural or ordinary means whatsoever for then it could not have been wrought thus suddenly and speedily so soon as ever Christ had uttered the word Ephphatha for in all cures of the body which are wrought by means there is some space of time required for the means to shew their natural Power and Vertue to effect the cure But it was not so here which therefore proveth it to be truly miraculous and serveth to strengthen our Faith in the Divine Power and God-head of Christ and in the truth of the Doctrine of Christ which was sealed from Heaven by this and many the like Miracles Mark 7. 36 37. And he charged them that they should tell no man but the more he charged them so much Aug. 25. 1622. the more a great deal they published it And were beyond measure astonished saying He hath done all things well he maketh both the deaf to hear and the dumb to speak IN these two last Verses of this Chapter the Evangelist layeth down the Consequents of the Miracle of Christ wrought upon him that was deaf and half-dumb The Consequents are these four 1. The charge given by our Saviour unto the party cured and to those that brought him to Christ that they should not divulge the Miracle 2. Their disobedience to his charge and violating
for the space of these three whole dayes Answ Answ 1. In that hot Country of Judea their appetite unto Meat being less than it is usually in colder Countryes therefore it is likely That they were able to Fast much longer than we are able in this colder Country 2. It is also probable as some think That this People were not wholly and altogether fasting all this time but that they or some of them at least did eat some thing in the space of those three Dayes though it is like it was not much howsoever it be no doubt but at this time when Christ spake these words they had been very long fasting or else he needed not to fear lest they should faint by the way as they returned home to their Houses Observ 1 Observ 1. In that the Peoples want of Food was one cause moving Christ to have compassion on them and to shew it by working this Miracle Hence gather That the Necessities and Miseries of others should move us to pitty and compassion towards them and cause us to shew it by Fruits of Mercy in helping and relieving them Job 6. 14. To him that is afflicted pitty should be shewed from his Friend Rom. 12. 15. Weep with them that weep But of this before sufficiently Observ 2 Observ 2. The zeal and forwardness of the People not onely in coming to Christ to hear Him c. and that far off but also continuing with Him so long even three Dayes and that fasting Hence learn to imitate their zeal and forwardness in taking pains to come unto the holy Ordinances of Christ and means of Salvation as the Ministery of the Word Sacraments c. being content to come far if need be and to continue long at holy Exercises if occasion be offered yea to be content sometimes if need require to forbear our ordinary Food or to break our sleep rather than deprive our selves of the benefit of the Word and Sacrament when we may enjoy them especially upon the Lord's Sabbaths The Queen of Sheba came from far to hear the Wisdom of Salomon Matth. 12. 42. how much more should we come far to hear the Word of Christ able to make us wise unto Salvation Psal 84. 6. The People of God were content to take tedious Journyes and to passe through dry and thirsty places to come to the place of God's Worship so should we be content to do the like Acts 20. 7. The Disciples at Troas were content to hold out very long in hearing Paul even when he continued his Preaching till Mid-night See more of this Point Chap. 2. 2. and Chap. 6. 33. It followeth Ver. 3. If I send them away Fasting c. Observ Observ See the tender care which the Lord hath over the Bodies of his Servants and Followers to provide for them all necessaries for bodily sustenance and comfort and to prevent all hurts and inconveniences that may come unto them Our Saviour is very carefull here That the Bodies of these which followed Him might not faint or be over weak and weary by the Way Matth. 6. 30. If God cloath the Grasse of Field c. shall He not much more cloath you Matth. 10. 30. The very hairs of your Head are numbred See Mark 6. 31. Reason Reason 1. The bodies of the Faithfull are God's Creatures the work of his Hands therefore He takes care of them c. 2. They are redeemed by Him from the Power of Sin and Satan and from Hell c. 3. They are the Temples of the Holy Ghost c. 1 Cor. 6. 19. Use 1 Vse 1. Great comfort to us against all bodily wants and against bodily evils and dangers unto which we are of our selves lyable and subject If we be true Disciples and Followers of Christ carefully and conscionably serving Him He takes speciall care and charge even of our Bodies and of every part of them even of the hairs of our Head He is carefull to provide for us and to bestow on us all things needfull for our bodily Life and carefull to prevent those evils and dangers which may come unto our Bodies so far as He seeth it good for us to escape them insomuch that not a hair of our Heads can perish without his Will and Providence Therefore cast our care on Him who careth for us even for our Bodies which are precious unto Him c. Vse 2 Vse 2. How much more doth He take care of our Souls to provide for them all things needfull to Salvation to feed them especially with his Word and Sacraments and to comfort and strengthen them by his Spirit that they may hold out and not faint in the way unto Heaven and Salvation Use 3 Vse 3. Seeing the Lord is so carefull even of the Bodies of his Servants This must teach them to be also carefull of the good of their own Bodies to maintain and preserve the health strength and life of them by all good means and to prevent those evils and dangers which may happen to them Though we are chiefly to have care of our Souls yet not to neglect our Bodies lest we tempt God and provoke Him also to cast off the care of them Though He have the chief care yet He will have us also to use the means c. For divers of them came from far Observe the zeal and forwardness of the People in coming so far to hear Christ c. Of this before Ver. 4 5. And his Disciples answered him c. The sense of these words may appear by that which was before spoken upon the 6 chap. from the 35 ver unto the 39. And the Instructions to be gathered hence were likewise there handled Ver. 6 7 8 9. And he commanded the People to sit down c. In these Verses he laid down the Miracle it self The meaning of the words and the Instructions to be learned from them may appear from that which was before spoken of the like Miracle Chap. 6. Ver. 39 c. The difference between this and that former Miracle of the Loaves stands in this That there a greater number was fed with a smaller quantity of Food that is to say 5000 persons with five Loaves and two Fishes and a greater quantity of Fragments was left even twelve Baskets full Whereas here we see that there was a greater quantity of Food to feed a lesse number of persons even seven Loaves and a few Fishes to feed 4000 and yet a lesse quantity of Fragments was left but seven Baskets full The reason hereof was twofold 1. That the quality of the Miracles might be fitted to the present Times and Occasions therefore there was now more store of Provision and a less number of People to be fed than before he therefore fitteth the Miracle to the present Time and Occasion 2. That by this means our Saviour might shew the absolute freedom of his divine Power That he was not at all tyed unto the means in working these Miracles but that
Providence Justice Mercy c. This will keep us from tempting him c. Mark 8. 12 13. And he sighed deeply in his Spirit c. Octob. 13. 1622. VVEE have before heard of the Pharisees practise in coming to Christ and questioning with him about his Person and Calling and seeking of him a Sign from Heaven that is some new and extraordinary Miracle to be wrought by him in which the divine Power of God might be manifested as it were immediately from Heaven Now followeth our Saviour's Answer made to their Request or Petition Ver. 12. together with the Consequents of it Ver. 13. Touching the Answer made by our Saviour the Evangelist setteth down two things 1. The preparation unto it in the speciall Gesture used by our Saviour He sighed deeply in his Spirit 2. The matter of the Answer consisting of two parts 1. A reproof of them for seeking a Sign in these words Why doth this Generation seek a Sign 2. An absolute denyall of their Sute refusing to work such a Miracle as they requested in these words Verily I say unto you There shall no sign be given c. First of the preparation to his Answer Where consider three things 1. The Gesture or Action He sighed 2. The manner of his Sighing 1. In Spirit 2. Deeply Sighed deeply Or groaned from within being moved with a great and extraordinary measure of grief and sorrow conceived in his Heart and Mind In Spirit That is from his inner man from his humane Soâ—l and Mind So Joh. 11. 33. He groaned in Spirit Quest Quest What was the Cause of so great Grief in Him Answ Answ The consideration of the grosse Hypocrisy and fearfull obstinacy and hardness of Heart which he discerned in the Pharisees and which they discovered by coming to tempt him thus by seeking a new Sign or Miracle from Heaven Especially he was grieved and he thus deeply sighed for their obstinacy and willful persisting in Unbelief and standing out against Christ and his Doctrine contrary to the light of their own Conscience for although he had formerly wrought many and great Miracles which were sufficient to convince their Consciences that He was either the Son of God and the Messiah or at least a Person sent from God yet for all this they did not receive his Person nor believe or embrace His Doctrine but maliciously and wilfully rejected both Therefore they sinned not of Ignorance or Infirmity but against Knowledge and maliciously c. which may appear by his very sharp Reproof of them Matth. 16. calling them Hypocrites and a wicked and adulterous Generation which He would not have done if they had offended through weakness c. Therefore that sharp Reproof argues that they were obstinately wicked and malicious against Christ contrary to Knowledge and consequently incurable so long as they remained so which was the main cause that our Saviour did so inwardly grieve in Spirit and deeply sigh for them Observ 1 Observ 1. That our Saviour Christ living on Earth was subject to like humane and natural Passions as we are onely without Sin Hebr. 4. 15. He was subject in his Humane Soul to Passions of Grief Sorrow Joy Fear Anger c. Here he is said to have sighed in his Spirit that is out of the inward grief of his Soul So Joh. 11. 33. He groaned in Spirit Matth. 26. 38. My Soul is exceeding sorrowful unto death Therefore also he wept for Lazarus Joh. 11. and over Jerusalem Luke 19 41. Contra Luke 10. 21. He rejoyced in Spirit c. Hebr. 5. 7. mention is made of his fearing of death Vse 1 Use 1. Hence gather the truth of his humane Nature Use 2 Vse 2. Seeing Christ was subject to humane natural passions of Grief Fear c. Hence gather That these Affections are not in themselves evil or sinful but onely so far forth as they are immoderate or are set upon evil and unfit Objects Otherwise they are lawful and good and we may and ought to be moved with such naturall Affections when just cause is offered so it be moderately God doth not require that we should be as sensless Stoicks void of humane Affections but that we moderate and rectify them Observ 2 Observ 2. The sins of others should be matter and cause of great sorrow unto us causing us to mourn and sigh for them when we see or take notice of them So did our Saviour here and Chap. 3. He mourned for their hardness of heart So Luke 19. 41. he wept over Jerusalem for the sins of the Inhabitants Psal 119. 136. David saith Rivers of waters run down mine eyes because they keep not thy Law 2 Pet. 2. 8. Righteous Lot dwelling among the Sodomites in seeing and hearing vexed his Soul c. See Ezek. 9. 4. Jerem. 9. 1. the Prophet wisheth that his Head were waters and his Eyes a Fountain of tears that he might weep day and night for the sins of the Jews and for the Judgment of God coming upon them for the same Elijah so grieved for the sins of his time that he was weary of his life 1 King 19. 4. Reas 1 Reas 1. The sins of others are offensive to God and dishonourable to his Name therefore they should be matter of grief to us otherwise we shew no true Love to God or Zeal for his Glory if we can see or hear him offended and not be grieved Reas 2 Reas 2. The sins of others are most hurtful and dangerous to those Persons which are guilty and do live in them bringing destruction of Soul and body upon them if they repent not in time therefore we should by grieving for them shew our true Love to the Persons and our desire and care of their good Use 1 Use 1. For reproof of such as are not moved with grief for others sins though they see hear and take notice of them they take them not to heart to mourn or sigh for them but pass them over leightly and can speak of them without any testimony or sign of grief yea with delight and in way of merriment to make sport for themselves and others yea though they be foul and heinous sins as Drunkenness Uncleanness or the like sins committed by others they can talk pleasantly and merrily of them Is this to be grieved and to sigh for others sins Is this their love to God and zeal for his Glory How dwelleth the love of God in thee if thou canst see or hear him offended and not be grieved Again How dwells the Love of thy Brother's Soul in thee if thou canst see or hear that he lives in a known Sin and not mourn and grieve for him This therefore shews want of true love to God and to thy Brother Some can grieve and be sorry for the outward miseries crosses and afflictions of others that are their friends but do not grieve for their sins which yet are the causes of all other miseries and hurt them much more than any outward
this respect a Calling to reprove sin in those under their Government Magistrates in their Subjects Ministers in their People Parents in their Children c. Especially Ministers of whose Office it is a speciall part to reprove sin in their People publickly and privately c. 2 Tim. 4. 2. Reprove Rebuke c. 2. When the parties offending are tractable and likely enough to bear a Christian reproof well and to profit by it for ought we know or can discern to the contrary In this Case a Christian may reprove sin in another though he be not of his speciall Charge or under his Government but his equall yea perhaps his Superior when good occasion is offered Use 1 Vse 1. Reproof of such as neglect this Duty when occasion is offered and their Calling and Place requireth performance of it As some are too forward and rash in taking upon them to reprove without a Calling and do much hurt so others on the contrary are altogether negligent and careless of the Duty being called to it Vse 2 Vse 2. See the great sin of those that instead of reproving do applaud sin in others and encourage them therein c. and so strengthen the hands of the Wicked hindring them from Repentance How much have they to answer for Use 3 Vse 3. Let us every one as our Calling requireth make conscience of this Duty of love to others and to this end consider the Reasons before mentioned c. Rules to be observed in reproving sins of others 1. For the matter of our Reproof 2. For the manner For the matter and ground of it it must be out of the Word of God See before Chap. 7. 6. For the manner 1. In love to the person out of a desire of his good and reformation c. 2. With a spirit of meekness bearing with the Offender and forbearing him as much as is possible and not growing into passion and bitterness against the person 2 Tim. 2. 24. The Servant of the Lord must not strive but be gentle to all men Instructing those in meeknesse that oppose themselves c. Especially toward such as offend of infirmity this meekness is to be shewed Gal. 6. 1. If any be overtaken in a fault you that are Spirituall restore such a one in the spirit of meekness c. 3. With wisdom and discretion which must be shewed by observing all due Circumstances in reproving As 1. The fittest time when we see the party offending most tractable and fittest to be wrought upon c. striking while the Iron is hot as we say 2. The fittest place as for publick reproof publick places for private reproof private places So Matth. 18. 15. Contrà 1 Tim. 5. 20. 3. Observing the different disposition of the persons reproved Some are obstinate and stubborn who are more roundly and sharply to be dealt with Others are tractable who are more gently to be admonished Jude ver 22. Have compassion on some putting difference and others save with fear c. 4. The difference of sins fowl and hainous sins are more sharply to be censured and more deeply to be taxed than lesser faults Sins of presumption and against knowledge than Sins of ignorance and infirmity c. Use 4 Use 4. Such as offend should be willing to be reproved yea accompt it a Benefit as David did Psal 141. Let the Righteous smite me c. Mark 8. 12 33. Why doth this Generation seek after a Sign c Octob. 27. 1622. Observ 2 OBserv 2. It is a Sin for any to require new Signs and Miracles for confirmation of that Doctrine which hath been already sufficiently confirmed by Miracles yea it is such a Sin as deserveth a sharp Reproof and Censure And therefore see here how justly we may Reprove and Censure the Papists for requiring of us new Miracles to confirm our Doctrine which is the same with the Doctrine of Christ c. How justly may we say of them therefore as Christ doth of the Pharisees and Sadduces Why doth this Generation seek c. Observ 3 Observ 3. This Generation Hence learn That the Children and Posterity of wicked Parents are apt by Nature to resemble their Parents and Ancestors in wickedness and do oftentimes prove like unto them So these Pharisees Deut. 32. 5. Moses saies of the Israelites That they were a perverse and crooked Generation Esay 1. 4. A seed of evil Doers corrupt Children c. Esay 57. 3. Matth. 3. 7. John Baptist calls the Pharisees and Sadduces A Generation of Vipers And Acts 7. 51. Stephen tells the Jews That as their Fathers had resisted the Holy Chost so did They c. 1 King 15. 26. Nadab walked in the sins of Jeroboam his Father And so did other wicked Kings of Israel in the sins of their Fathers Matth. 23. 31. Ye are witnesses to your selves that ye are the Children of those that killed the Prophets Fill ye up then the measure of your Fathers Reason Reasons 1. Sin is hereditary by Nature coming from Parents to Children by naturall Birth Therefore Gen. 5. 3. Adam is said To beget a Son in his own Image c. that is corrupted with sin like himself Neither is thi◠true of Originall Sin which all do receive from their Parents by naturall Birth but of some actuall Sins also which are apt to be derived by Naturall Birth from Parents to Children viz. Such Sins as are occasioned by the Naturall temper and complexion of Body which because Children do receive from Parents therefore withall they receive a Naturall inclination to like Sins as their Parents were given to For example sake Sins of the Flesh Drunkenness Pride Wracthfulness c. 2. Children are very apt to follow their Parents and Ancestors example out of the Naturall affliction they carry to them and because they live and converse much with them c. 3. God doth sometimes punish wicked Parents by with-holding and denying Grace to the Children and so giving them up to their Parents Sins Use 1 Use 1. Hence gather That it is in it self a Judgment to be born of wicked Parents because such Children are in so great danger of being infected with the contagion of their Parents Sins by Naturall Birth and by Example c. Yet it is such a Judgment as doth not absolutely prejudice or hinder such Children from Salvation For many are saved and preserved from the contagion of Parents wickednesse by the speciall Mercy of God Yet it behoves such Children to be humbled not onely for their own but for their Parents and Ancestors Sins Dan. 9. 16. He Confesseth the sins of their Fathers c. Vse 2 Use 2. See then that on the contrary it is a great Mercy and Blessing of God to come of religious and godly Parents in that such Children are not in such danger of being poysoned with the corruption and example of Parents Sins Besides that they have by this means speciall interest in God's Covenant of Grace made to
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
thee Joh. 3. 19. This is the condemnation that Light is come into the World and men loved Darkness rather than Light c. Observ 2 Observ 2. From the 18 Verse In that our Saviour amplyfieth their ignorance in spirituall matters by their contrary ability to conceive earthly things in that they had Eyes and Ears yet did neither see nor hear that is they had Naturall reason and capacity of mind to conceive Earthly matters and yet were not fit to conceive things Spirituall Hence we may learn That men may have good Naturall understanding to conceive of Naturall things and earthly matters and yet be blind and dull to conceive things Spirituall and Heavenly This is to have Eyes and not to see and to have Ears and yet not to hear If it were thus with Christ's Disciples how much more is it true of meer Naturall Men who have no Light at all of God's sanctifying Spirit in them Nicodemus Joh. 3. had no doubt Naturall wit and capacity enough to conceive earthly matters and yet how blind and dull was he to conceive the Doctrine of Regeneration So Matth. 16. 3. our Saviour tells the Pharisees That they had Naturall skill and knowledge in the seasons of Weather but no Spirituall understanding to discern of the Signs and Miracles which did go before and accompany and follow his coming in the Flesh They could discern the face of the Sky but not the Signs of the Times Experience shews That many who excell in Naturall wit and capacity are yet very blind dull and hard to conceive things of God and his Kingdom Use Use See then that Naturall wit and understanding though never so excellent is no sufficient help to the conceiving of things Spirituall and Heavenly which concern God's Glory and our Salvation being revealed in the Word of God 1 Cor. 2. 14. The naturall man receiveth not the things of God's Spirit for they are foolishness unto him neither can he know them c. that is by the help of Naturall reason and understanding onely Which must therefore teach such as have good Naturall Gifts of wit reason and naturall capacity yet not to rely upon these for the understanding of things spirituall which concern God's Kingdom but to deny their own Naturall wit and understanding in the matters of God and of his Word and to seek to him for the supernaturall Light of his holy Spirit to clear the Eyes of their Mind and Judgment to discern of these spirituall and heavenly matters He that will be wise here must become a Fool in himself that he may be truly wise Observ 3 Observ 3. In that our Saviour doth not onely reprove the ignorance of his Disciples but doth also repeat and urge this Reproof unto them again and again in other words Ver. 18 and Ver. 21. Hence we may learn That it is necessary and fit sometimes for such as have a Calling to reprove sin in others not onely to reprove or admonish such as have need of Reproof but also to urge and presse such a reproof that so it may the more work upon the conscience of the party reproved This urging and pressing of a Reproof sets a sharper edge upon it that it may enter the more deeply and leave the deeper impression in the conscience of the Offender Especially this is needfull for Ministers of the Word in their publick Ministery not only to reprove sin but to urge and presse such Reproofs and Admonitions as occasion is offered and according to the nature and quality of the sins reproved Eccles 12. 11. The words of the Wise are as Goads and as Nails fastened by the Masters of Assemblies c. A hard Heart is that which hath little or no feeling of sin nor of the means of Grace used of God to work Repentance and Reformation Note here further That there are two Kinds or Degrees of hardness of Heart 1. A totall hardness of Heart not felt or perceived at all This is onely in the wicked as in Pharoah Ephes 4. 19. 2. When there is some sense of sin but not in that measure and degree as should be And of this our Saviour here speaks It followeth The third fault or sin reproved by our Saviour in his Disciples viz. Their hardness of heart In fine versus 17. Have ye your hearts yet hardned That is Are you grounded and settled in ignorance and unbelief that ye are not yet sensible of these Corruptions in your selves nor affected with my Doctrine and Miracles as ye should be By heart understand the inner-man especially the Will and Affections Observ Hardned The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying properly the thick skin or brawn of a man's Hand which by long use of labour doth become insensible which being in Scripture applyed to the Heart of Man doth signifie such a Heart as through custom and continuance in sin is become insensible having little or no feeling of sin or of the means used of God to bring to sight and feeling of sin Vse 1 Observ There may be and is some degree of hardness of Heart even in good Christians as here in Christ's Disciples they were not only tainted with some degree of ignorance and unbelief but they were also in some sort hardned in these corruptions they were not so sensible as they should have been of these corruptions nor so affected with the means used to reform them as became Christ's Doctrine c. Not that they were not at all sensible of their corruptions but not in that measure and degree as they should have been So Mark 6. 52. They considered not the Miracle of the Loaves for their heart was hardned So Chap. 16. 14. He upbrayded them with unbelief and hardness of heart Usuall causes of this hardness of Heart in the godly 1. Some sin or other committed and not soundly repented of especially if it were against knowledge This hardened David after his Fall so as it was long ere he came to thorough-humiliation 2. Custom in sin 3. Negligence or coldness in good Duties publick or private as Hearing Reading Prayer Conference Hebr. 3. 13. There are two kinds of hardness of Heart 1. Naturall 2. Voluntary and contracted by custom in sin c. Both these are in the godly in some degree yet great difference between this hardness in the godly and in the wicked 1. The wicked are totally hardned ut suprà not so the godly 2. The wicked do either not feel this hardness or not mourn for it truly and strive against it c. Use 1. Comfort to such as do feel and complain of hardness of Heart that they are not so sensible of their sins as they should be c. being also truly humbled for it in themselves and striving against it all they can no cause to be discouraged seeing it may be and is thus sometimes with the best Christians and Saints of God Vse 2 Use 2. See here what cause even
they have knowledge enough that they see enough though their eyes be but half opened c. Now followeth the Miracle it self in the end of Ver. 25. He was restored c. Observ 1 Observ 1. In this Miracle we have an evidence and proof of Christ's God-head and consequently that he is the true Messiah and Saviour of the World foretold by the Prophets c. This appears in that he was able to cure bodily Diseases and Infirmities without natural and ordinary means yea above and contrary to nature which is proper to God alone to do To strengthen our Faith in the Truth of Christ's God-head and that he was and is our onely true Messiah and Saviour ordained and sent of God to work our Salvation and actually to bestow it upon all his Elect. And therefore to seek Salvation in him onely who being not only Man but God is able perfitly to save all such as come unto God by him Hebr. 7. 25. But of this often before Observ 2 Observ 2. In that our Saviour thus miraculously cured the bodily eyes of this blind man hereby he declared himself to be that person who is able and doth enlighten the minds of such as are spiritually blind and ignorant in the matters of God which concern his Glory and their own Salvation For the same divine Power which Christ manifested in the miraculouâ— curing of the bodily eyes of the blind he doth shew also in the spiritual enlightening of such as are blind in spiritual and heavenly matters So that here we learn That as Christ Jesus the Son of God did miraculously cure such as were blind of their bodily eyes while he lived on Earth so it is he alone that can and doth cure and heal us of our spiritual blindness of mind enlightening us by his Spirit to see and know things spirituall and heavenly Isa 35. 5. In the Kingdom of Christ the eyes of the blind shall be opened that is not onely the bodily eyes of the blind but much more the spiritual eyeâ— of their minds c. And who shall open them but Christ himself Therefore Mal. 4. 2. he is Called the Sun of Righteousness who shall arise to all that fear God's Name Joh. 1. 9. He is that true light which enlighteneth every man that cometh into the World that is to say all the Elect which are enlightened with true spirituall and saving knowledge of God Therefore also it is said Ephes 5. 14. Awake thou that sleepest c. and Christ shall give thee light Luke 24. 45. He opened the understanding of his Disciples c. Act. 16. He opened the heart of Lydia to attend to the Doctrine of Paul and to conceive it aright Rev. 3. 7. He is said to have the Key of David c. Use 1 Use 1. See what we are by nature without the Spirit of Christ enlightening us even blind and ignorant in matters of God Having our Cogitations darkned through the ignorance that is in us Ephes 4. 18. Yea we are darkness it self Ephes 5. 8. We sit in darkness and in the shadow of Death Isa 9. 2. Not able to see or understand the things which concern God's Glory or our eternal Peace But they are hid from our eyes 1 Cor. 2. 24. The naturall man receiveth not the things of God neither can he know them c. How blind was Nicodemus though a Master in Israel before he was instructed of Christ and further enlightned Joh. 3. Labour to see and bewail this thy naturall blindness of mind in things of God without Christ and to be truly humbled for it This is far worse and more to be lamented than any outward bodily blindness c. Use 2 Use 2. Comfort to such as do truly feel and complain of their naturall ignorance blindness and dullness of mind to conceive things spirituall Remember who it is that enlighteneth the minds of such as are ignorant in the matters of God even the same person who miraculously opened the bodily eyes of the blind while he was upon Earth And he is well able to give the light of spirituall knowlegde and understanding to such as are most blind and ignorant and hard to conceive heavenly matters and he will do it if we use the means Use 3 Vse 3. Teacheth us to seek to Christ the true light and Sun of Righteousness to enlighten us more and more by his divine Spirit opening the eyes of our minds to see the things which concern God's Glory and our Salvation being revealed in his Word unless he do it it will never be done Till he enlighten us we sit in Darkness c. Seek to him therefore by prayer for his Spirit to open our blind eyes c. He onely hath that spiritual Eye-salve Rev. 3. 18. therefore seek to him to be anointed therewith that we may see withall be diligent in the use of all other means whereby he hath appointed to enlighten us especially the publick Ministery of the Word ordained to this end Acts 26. 18. So much of the Miracle it self Now followeth the Event or Consequent He forbid him two things 1. To publish the Miracle 2. To go into the Town least it should be an occasion c. Verse 26. And he sent him away to his House c. Note here that our Saviour's purpose was not simply and absolutely to forbid this man to speak of this Miracle for his Miracles being wrought for confirmation of his Doctrine and to prove the truth of his God-head and so that he was the true Messiah It was therefore necessary that they should be known to some and therefore he permitted some that were cured by him to tell it to their Friends privately as Chap. 5. 19. him that was dispossessed of the Legion of Devils but he forbad him to tell it to any in the Town that is to make it publickly or commonly known to those in the Town at this time being unfit and inconvenient Touching the Causes and Reasons why our Saviour did usually forbid this and other his Miracles to be commonly divulged I have had occasion before to speak The principal are these 1. Because one chief end and use of all his Miracles was to declare and manifest the Truth and Glory of his God-head that he was the Son of God Now this glory of his divine Nature was not yet to be fully and clearly manifested because he was yet in the state of his Humiliation in which his God-head was for a time to lye hid after a sort and not fully to shew it self till the time of his Resurrection See Mat. 17. 9. 2. The publishing of his Miracles and making of them commonly known at this time would have been a means to draw the multitude in all places after him and to cause them to come so fast unto him for new miracles that it would have greatly hindered his Ministry and Preaching which was more necessary for the People Cap. 1. ult when the Leper cured by him
and take notice in some measure of the contrary Errours and false Doctrines holden against the Truth and to shun and avoid the same They had not need to be strangers in the Scriptures nor yet to content themselves with a small and slender knowledge therein but to labour that the Word of God may dwell in them plenteously in all Wisdom Col. 3. 16. They had not need to be Babes in Knowledge or unskilful in the Word of Righteousness but to have their senses exercised in the Scriptures to discern good and evill to discern both truth and falshood by the light of the written Word Hebr. 5. 13. This therefore should stir up all sorts of Christians to the searching of the Scriptures and dilident study of the Word of God that they may not onely be grounded in knowledge of the Truth but able also to discern and avoid such damnable Errours and Heresies as are contrary to the truth and which tend to the overthrow of it Especially Ministers of the Word had need be well-studied in the Scriptures and to be mighty in them as Apollos was Act. 18. 24. else how shall they not only hold the Truth and teach it to others but also be able to discover and confute Errours and false Doctrine and to teach others how to shun and avoid the same He must be a Scribe well-instructed to the Kingdom of Heaven Mat. 13. 52. Now followeth the Answer of the Disciples They answered John the Baptist but some say Elias and others One of the Prophets They mention three several erroneous Opinions which were holden of Christ The first of those that thought him to be John the Baptist The second of those that thought him to be Elias the Prophet The 3d. of those that held him to be one of the other old Prophets risen again Luke 9. 19. Besides these there is also a fourth Opinion added Mat. 16. of those that held him to be the Prophet Jeremy But I will here speak only of the three former mentioned by St. Mark 1. Some held him to be John Baptist Of this Opinion was Herod the Tetrarch of Galilee as we heard before Chap. 6. for he having not long before beheaded John in Prison and afterward hearing of the Miracles wrought by Christ did out of the guiltiness of his Conscience begin to be perplexed and to fear that John Baptist was risen again from the dead and did those mighty Works And of the same Opinion were others also as appeareth Luke 9. 7. He was perplexed because it was said of some that John was risen from the dead c. 2. Some said He was Elias they thought that Elias the Prophet who was so long before taken up into Heaven was now returned to live upon Earth again Luke 9. 8. It was said of some that Elias had appeared For the better understanding hereof know that the Jews and particularly the Scribes in our Saviour's time held this opinion of Elias the Prophet that he was to return in Person and to live upon the Earth again before the coming of the Messiah Matth. 17. 10. Why say the Scribes that Elias must first came and Joh. 1. 21. They asked John Baptist whether he were Elias If he were not the Christ Now this erroneous conceipt was grounded upon a false exposition of a place of Scripture Mal. 4. 5. See before Chap. 6. 14 15 c. The same errour they still hold at this day 3. Others said He was one of the Prophets that is one of the old Prophets risen again ut suprà dictum Now in what sense or how some of the People did think Christ to be John Baptist risen again and others that he was one of the old Prophets risen again is somewhat doubtful But it seems most probable that the Jews in our Saviour's time were infected with that heathenish Errour of Pythagor as Plato and other Philosophers of the Gentiles which they held touching the transmigration of Souls that the Souls of men dying do pass from one body into another and so come to live upon Earth again after death in other new bodies Vide suprà Cap. 6. ver 14. c. And this is the more probable because the Jews are reported by their own Authors to hold the like opinion at this very day viz. that every man is born three several times and so that his Soul comes to live in three severall bodies one after another See Purchas his Pilgrimage page 182. Observ 1 Observ 1. That there have been in all Ages of the Church sundry different Sects and maintainers of Heresies and corrupt Opinions in matters of Religion Though there hath been alwayes and is but one truth yet are sundry Errours and corrupt Opinions held against the truth Thus in our Saviour's time there were sundry different Sects as the Pharisees Sadduces and Herodians all differing in Opinion and holding opposite Errours The Pharisees held many corrupt Traditions contrary to the written Word of God by which they made void the Word of God so far as lay in them as we heard before Chap. 7. The Sadduces denyed the Resurrection and held that there is neither Angel nor Spirit wherein they differed from the Pharisees Act. 23. 8. which was the cause of great dissension between those two Sects as appeareth Ver. 7. The Herodians were another Sect differing from both the former who held Herod the Great to be the Messiah as we heard before Ver. 15. of this Chapter Yea there were in our Saviour's time sundry different Sects and erroneous Opinions touching one and the same matter of Faith as here wee see that touching the Person of Christ there were sundry different Opinions and all false and erroneous Some holding him to be John Baptist some Elias c. So was it in the Apostles dayes afterward there were sundry different Sects and Errours maintained against the truth in matters of Religion as those Jews which held a necessity of Circumcision and other Ceremonies after the death of Christ also the Sect of the Nicolaitans holding Fornication to be no Sin who are mentioned Rev. 2. 6. Also Ebion and Cerinthus with their Followers who denied the God-head of Christ Also those that followed Simon Magus the Sorcerer in the City of Samaria holding him to be some extraordinary great Person and to be indued with Divine Power See Act. 8. 10. So afterward in succeeding Ages How many different Sects and Followers of corrupt Opinions in Religion do we read of in the times of the ancient Fathers St. Austin in his Book De Haeresibus reckoneth up the Errours of 90 several Sects or kinds of Hereticks which had been in severall Ages from the Apostles dayes until his own time So in these times of ours there are also many different Sects and maintainers of corrupt Opinions in matters of Religion as Turks Jews Papists Lutherans Anabaptists c. Reasons Reasons 1. God hath decreed to permit such different Heresies and Errours to be holden for the better
some Popish Writers as sufficient to answer the Devil's temptations and to help a man to understand the Scripture and to discern true Doctrine from false Thus Staphylus commended the implicit Faith of a certain Colliar who lying at point of Death and being tempted by the Devil touching his Faith answered that he did believe and dye in the Faith of the Church and being again asked what was the Faith of the Church That Faith said he that I believe in By this Faith saith Staphylus the Devil was put to flight See White Of the Church part 1. pag. 6. Use 2 Vse 2. To convince those amongst us who tye their Faith and Opinion in matters of religion to the Faith and Opinion of others especially of such as are in great Place and Authority in the Church or Common-wealth or in accompt for Learning The main thing they look at is what such and such great Men do hold what Faith and Religion they are of c. In the mean time never labouring nor being carefull to examine and try the Opinions of others by the touch-stone of the Scriptures nor yet to get a true and sound Faith of their own whereby to know believe and rest perswaded of the Truth in all necessary points of Faith and Religion Hence it is That they are so wavering and uncertain in their Opinions in matters of Religion so unsetled in the Faith being ready to be carryed about with every wind of Doctrine and to be seduced by false Teachers because they have no certain Faith of their own grounded upon sound knowledge of the Word of God but they rest in others Opinions not trying the Spirits as they should c. Use 3 Use 3. To admonish and teach us not to leane too much to the opinion and judgment of others in matters of Faith and Religion nor to rest in the Faith of others without warrant from the Word of God but to labour above all to have in our selves a true and sound Faith of our own grounded upon the Word of God in all necessary points of Christian Religion Though men of great Place hold such and such opinions in Religion yet we are not to tye our selves to their Opinions further than we have warrant from the Word of God but we are to look that our selves do believe and hold the sound Truth Though Herod himself were of opinion that Christ was John Baptist risen from the Dead yet our Saviour here shews That he would not have his Disciples build their Faith upon his Example but to look that themselves did hold the Truth in this point of Faith touching his person No more must we rely upon others opinion in matters of Faith but have a true and sound Faith of our own which must not be built upon Men but upon the Word of God I deny not but that we are to reverence the Opinion and Judgment of such as are of Authority and Accompt in the Church for their Learning and Piety but yet we are not to tye our selves to their Opinion in all things but to look that our Faith be grounded on the Word of God Whatsoever others hold or think in this or that point of Religion is nothing to us to build our Faith upon further than it hath warrant from the Word of God but we must look that our selves do hold the Truth and that our own Opinion and Faith be such as is agreeable to the Word of God and hath warrant from the same Use 4 Use 4. See here again how needfull it is for all Christians to be well grounded in the sound knowledge of the Word of God and to have it dwell richly in us c. For knowledge is the ground and beginning of Faith or rather a part of it and therefore if every one of us must have a true and sound Faith of our own to believe and be perswaded of all necessary points of Christian Religion taught in the Word of God then must we also have a true and sound knowledge of our own in all needfull Doctrines of Faith revealed and taught in the Word of God Hence it is That Knowledge is put for Faith sometimes in Scripture as Joh. 17. 3. This is life eternall to know thee the onely true God and Jesus Christ c. Mark 8. 29. And he saith unto them But whom say ye that I am Peter answereth and saith unto him Thou June 12. 1625. art the Christ NOw followeth the Answer of Peter in the name of the rest of the Disciples Peter answereth and saith unto him Thou art the Christ That Peter made this Answer not for himself onely but for all the rest is proved Joh. 6. 69. Where we have two things set down to consider 1. The person who made this Answer for all the rest Peter 2. The Answer it self containing in it an excellent confession of the Faith of the Apostles touching the Person and Office of Christ Thou art the Christ Of the first The person answering and uttering this Confession Peter Quest Quest Why did he answer and speak for all the residue of the Apostles Answ Answ 1. This is by some imputed to his great zeal and fervency of Spirit which made him more forward than any of the rest to speak at this and other times 2. But the principal Reason as is most probable was this That he was the chief of the 12 Apostles in Authority and Accompt among them and that partly in regard of his excellent Gifts above the rest and partly in regard he was the most antient in time standing being the first that was called to the Apostleship as may be gathered from Joh. 1. 42. For although Andrew first followed Christ yet Peter was the first to whom Christ promised the Apostleship which was implyed by giving him the new Name of Cephas See Dr. Raynold's Conference Cap. 5. Divis 3. pag. 176. For which cause also he is first named Matth. 10. 2. Mark 3. 16. Now in regard of this Preheminence of Authority and Estimation which Peter had among the other Apostles It is most like That they gave unto him the primacy of order in speaking to be as it were the mouth of all the rest at this and other times Observ Observ That although the Apostles of Christ were all equall in Ministeriall Power that is in the Power and Office of preaching administring Sacraments and of binding and loosing by that Power of the Keys committed unto Peter and under his name unto them all Matth. 16. 19. Yet notwithstanding there was among them some difference of Order and Place as also of Authority and Estimation of one above another in regard of excellency of Gifts and priority of Calling to the Office of Apostles and in these Respects Peter had the Preheminence above the rest As here we see in that he was as the Mouth of the rest to speak for them all and to utter in all their names this excellent confession of Christ So Joh. 6.
Blood of Christ that is his bloody Death and Sufferings No laver to purge away the foulnesse of Sin but this blood of Christ which is that Fountain opened for Sin and Uncleannesse Zach. 13. 1. There was no Sacrifice sufficient to appease God's anger and to procure pardon of Sins and God's Favour but the Sacrifice of Christ offering himself to God in his Death and Sufferings This shews the hainousness of Sin how odious and offensive it is to God and how hard to be pardoned and taken away by forgivenesse and for the Sinner to be reconciled to God in that this could never have been done but by the bitter and grievous Sufferings of Christ Sin is easily and soon committed but not easily pardoned and the guilt and punishment taken away but with great difficulty No way in the World to effect it but the Sufferings of Christ the Son of God And he must not onely suffer some or few evils and punishments of Sin for us but many bitter and grievous things he must endure in his Body in his Soul in his good Name c. ut suprà dictum Think of thiâ— all such as make leight of Sin Prov. 14. 9. Fools make a mock at Sin And Prov. 10. 23. It is a sport to a Fool to do mischief Thus do many make but a sport of Swearing Lying filthy Speaking Drunkennesse Sabbath-breaking c. As if it were a leight matter to offend God and provoke his infinite Wrath against us or as if it were a small matter for which Christ the Son of God must Dye and Suffer so many and grievous things as we have heard To sport or dally with sin or to make leight of it what is it else but to vilify Christ's Sufferings and to trample under Feet his precious Blood If it be a small matter to commit sin then was it but a small matter for the Son of God to become Man and in our Nature to Dye and Suffer so great bodily Pains and Griefs so great Reproach and such bitter anguish of Soul arising from sense of God's Wrath. Then also was it a small matter for him to sweat drops of Blood and to cry out My God My God c. But if these were fearfull and grievous things which Christ suffered for Sin and if it were a great and wonderfull things that he who was the Son of God should suffer them then it is no small matter to commit sin but most hainous and grievous before God Take heed therefore of making leight thereof and learn to fear and tremble at the very motions of it arising in our Hearts c. Use 3 Use 3. Seeing Christ was to Suffer and did Suffer so many grievous things for our Sins This serveth to humble us with godly sorrow for our sins and to cause us to mourn and be grieved for the same as being the cause of Christ's Sufferings Have we not cause to mourn for that which was the cause of all those evils and miseries which he suffered for us Labour for this godly sorrow for oursins to have our Hearts broken and humbled with it and that by meditaâ—ion of Christ's bitter Passion which he was to endure and did indure for our sins Zach. 12. 10. It is said That when the Lord shall powre out on the House of David the Spirit of Grace and Supplications they shall look on him whom they have pierced and mourn for him as one mourneth for his onely son c. This Prophecy must be verified of us If we will approve our selves to be members of God's true Church and partakers of the Spirit of Grace promised to it then must we look at Christ whom we have pierced and wounded by our sins and be moved thereby to mourn for our sins with a great measure of godly sorrow yea to be in bitternesse c. To mourn as one mourneth for his onely Son Labour and pray unto God for this godly sorrow and conâ—â—ition of Heart for thy sins by which thou hast offended God let this sorrow exceed all other c. Consider often how many bitter things Christ Jesus thy Saviour was fain to Suffer for thy sins Look often at his bitter Passion by the Eye of Faith that it may break and melt thy Heart into tears of true Repentance Shall Christ Jesus the Son of God be taken and bound as a Malefactor Shall he be whipped buffetted spit upon mocked reviled nailed to the Crosse and suffer Death it self and all for thy sins and wilt not thou grieve for them Shall he sweat drops of Blood for thy sins and wilt not thou shed tears for them Shall they make his Soul heavy to Death and wilt not thou mourn and be in heavinesse for them If it be so it shews great hardnesse of Heart in thee Therefore pray against it and labour to have thy Heart softened with godly sorrow for thy sins by meditation of those many and grievous things which Christ suffered for them c. Use 4 Vse 4. To be matter of endlesse comfort to us against our sins and the fear of God's Wrath and Curse For seeing the end of Christ's Suffering was to satisfie God's Justice for our sins and so to free us from the guilt and punishment of them and consequently to bring us into God's favour Hence it follows That so many of us as are Believers in Christ are by the merit of his Sufferings delivered from the guilt and punishment of our Sins So as now there is no condemnation to us being in Christ Jesus c. Rom. 8. 1. Christ having once Suffered for our Sins the whole Wrath and Curse of God due to rhem there remains no more Curse or Punishment of sin properly for us to Suffer He hath paid the full price of our Sins to God by his Sufferings even to the utmost farthing Therefore God neither can nor will require it of us again Therefore our Saviour being upon the Cross said It is finished to shew That he had accomplished and was immediately by his Death to accomplish all that he was to Suffer for our Sins Great comfort to us That Christ having Suffered so many things as is here said thatis all Curses and Punishments due to our Sins we are by thiâ— means absolutely justified and freed from them we are not only delivered from eternall condemnation but also from all Temporal Afflictions and Miseries of this Life so far as they are Curses and Punishments of Sin properly c. Use 5 Use 5. Seeing our Saviour Christ was content to suffer so many Miseries and Punishments for us This must teach us willingly to Suffer many hard and grievous things in this Life for his sake who hath Suffered so much for us But of this before upon the first words of this Verse Mark 8. 31. And he began to teach them c. July 31. 1625. IN these words our Saviour foretelleth his Disciples of his Passion and Resurrection Touching his Passion the Evangelist setteth down
to be understood of his humane Nature for his God-head could neither dye nor rise again Therefore as he dyed according to his humane Nature as we heard before so he rose from Death according to the same Nature Neither is it to be understood of his whole humane Nature but of his Body For his Soul dyed not and therefore did not rise from Death Now for the further opening of the words and of the Doctrine of Christ's Resurrection certain Questions are to be Answered Quest 1 Quest 1. By what power Christ's Body was to be raised from Death Answ Answ By the power of his God-head 1 Pet. 3. 18. Quickened by the Spirit that is by his God-head Joh. 10. 18. I have power to lay down my Life and power to take it up again This was the power of his God-head Object Object God the Father is said to have raised up Christ Ephes 1. 20. Answ Answ It is the same Divine Power which is in the Father and Son by which Christ was raised Joh. 5. 19. Whatsoever the Father doth the same doth the Son also The raising of Christ is the Joynt-work of all three Persons though sometimes attributed to the Father as being the first Person in order of Beeing and Working Quest 2 Quest 2. With what Body was Christ to be raised from Death Answ Answ With the same Body for substance which died and was buried Luke 24. 39. Behold my Hands and my Feet that it is I my self c. I say with the same Body for substance because it was alâ—ered in quality from what it was before For whereas before it was a meer natural Body now it was become a spiritual Body as the Apostle calleth the bodies of the Saints in the Resurrection 1 Cor. 15. 44. that is a supernaturall or heavenly Body which was now freed from all naturall Infirmities as from pain weariness hâ—â—ger and thirst c. and was withall endued with more heavenly qualities and properties than before yet so as it was still a true Body c. Object Object Acts 10. 41. He did Eat and Drink with his Disciples after his Resurrection Answ Answ Not for the necessity of Nature but to confirm the Faith of his Disciples and Us in the Truth of his Resurrection Quest 3 Quest 3. Why was it needfull for Christ to rise again from the Dead Answ Answ For these Reasons 1. That the Scripture might be fulfilled which foretold this 1 Cor. 15. 4. He rose again according to the Scriptures His Resurrection was foretold Psal 16. 9. My Flesh shall rest in hope For thou wilt not leave my Soul in Hell or in the Grave or among the Dead c. That as by his Death and Sufferings he made satisfaction to God for our sins and so freed us from the guilt and punishment of them and from the power of Satan So by his rising again he might openly declare and manifest the vertue of his Death that by it he had fully satisfied for our sins and procured pardon and reconciliation with God for us Rom. 4. ult He was delivered for our sins and rose again for our justification that is to declare that we were justified and reconciled to God by his Death Therefore Contra 1 Cor. 15. 17. If Christ be not raised we are yet in our Sins 3. To declare himself to be the Son of God Rom. 1. 4. He was declared to be the Son of God with Power by the Resurrection from the dead 4. That his Resurrection might make way to those other degrees of his Glorification which followed namely to his ascension and sitting at God's right hand c. Use 1 Use 1. To prove unto us the Truth of Christ's God-head and to confirm our Faith therein Rom. 1. 4. He was declared to be the Son of God with Power by the Resurrection from the dead To this very end our Saviour here foretelleth his Resurrection to confirm the Faith of his Disciples touching his God-head Ut suprà dictum Use 2 Use 2. To be matter of unspeakable comfort to the faithful having part in Christ's Death and Resurrection in that He was not onely to dy and suffer for them but also to rise again by the Power of his Godhead thereby to declare and manifest the vertue and efficacy of his Death and Sufferings that thereby He had made full satisfaction to God for all their sins and so freed them from the Guilt and Punishment of the same As if one be Surety for another's debt and be cast into Prison for it if afterward he be let out of Prison this argues that he hath paid the debt or some way made satisfaction to the Creditor So here Christ being our Surety and being cast into the Prison of Death and the Grave for our debt of Sin and Punishment when afterwards He came out of this Prison by rising again the third day hereby He declared and shewed to all the World that he had fully discharged our whole debt to God by his Death and Sufferings even to the uttermost Farthing and so had fully satisfied for our sins and freed us from the Guilt and Punishment of them all For if any one of the sins of the Elect had not been satisfied for Christ could not have risen again but must still have been holden in the Prison of Death and the Grave But now by coming out of this Prison He declared that all our sins are taken away and we justified from them and reconciled to God so that now we need not fear the Guilt of our sins or the Wrath of God due to them nor the sting of bodily death nor the Power of Satan c. but in Christ's Resurrection we may triumph over all these Enemies of our Salvation as the Apostle doth Rom. 8. 33. Who shall lay any thing to the charge of God's Elect It is God that justifieth Who is he that condemneth It is Christ that dyed yea rather that is risen again c. Use 3 Use 3. To confirm our Faith touching the certainty of our own Resurrection unto life eternal at the last day to assure us that though our bodies dy and come to the Grave and to dust and rottenness yet shall they be raised again to life yea to a better life which is everlasting in Heaven and that by vertue of Christ's Resurrection For as he that is our Head was not onely to dy but to rise again from death for us so we that are his Members though we dy yet shall we at the last day be most certainly raised to life again by vertue of Christ's Resurrection He was to be raised as the first-fruits of the dead 1 Cor. 15. 20. therefore He being now actually risen we and all the whole Harvest of God's Elect and faithful People shall follow in our time For Christ did not rise again as a private but as a publick Person as our common Head and Saviour to draw all us up from the Grave after him at the last
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.
mortify these carnal lusts 2. Attend diligently and conscionably upon the Publick Ministry of the Word which is the Sword of the Spirit to slay these carnal affections in us more and more Heb. 4. 12. It is a quick and powerfull Word sharper than any two-edged Sword c. 2 Cor. 10. 5. Mighty through God to cast down Imaginations c. and to bring into captivity every thought to the obedience of Christ 3. Give our selves more and more to the private study and meditation of the Word of God the better to mortify these carnal Lusts and Affections Psal 1. Ama scientiam Scripturarum carnis vitia non amabis Hieron Use 4 Use 4. See what cause for the best Christians to watch over themselves and especially over their hearts in regard of the occasions of Sin seeing their hearts and minds are in part carnal and so apt to be affected with carnal things pleasing to corrupt Nature How careful had we need be to keep our hearts with all diligence Prov. 4. 23. and to avoid all occasions of being drawn away to love and liking of earthly and carnall things Observ 2 Observ 2. In that our Saviour here alledgeth this as the cause of Peter's loathnesse and unwillingnesse to hear of Christ's Death and Sufferings and consequently of those troubles which were like to come upon himself and the other Disciples at the time of his Suffering viz. because he did savour of carnal and earthly things Hence learn what is one main cause why we are by nature so loath and unwilling to undergo and bear the Cross and Afflictions namely because we naturally savour of carnal things that is of such things as are pleasing to corrupt Nature and to Flesh and Blood Now Nature desireth outward ease rest and peace and therefore abhorreth and shunneth the Cross and troubles Peter was unwilling to hear of suffering troubles because his heart and mind was too much set upon the thought and desire of earthly and temporal things pleasing to Man's Nature So the other Disciples also they dreamed of an earthly Kingdom of Christ which as they thought should be accompanied with outward peace and prosperity as we see Matth. 20. 21. and this was a main cause of their unwillingness and backwardness to hear either of their own or of Christ's Sufferings Therefore Mat. 26. 41. our Saviour admonishing his Disciples of their unwillingness to suffer troubles tells them the cause viz. the weakness of their Flesh because corrupt Nature desired ease quietness and freedom from the Cross and they were too much tainted with this natural corruption and savoured of it which made them so loath to undergo troubles Use Use Teacheth us what to do if we would be willing and ready to bear such crosses and troubles as it shall please the Lord to to try us with then labour first to have our carnal and earthly Affections mortified in us more and more to be be less carnal and earthly minded to savour less c. Labour to have hearts withdrawn from too much care love and desire of earthly things pleasing to corrupt Nature So long as our hearts and minds are too much upon these carnal things so long as we savour the things that are pleasing to Man's corrupt Nature we shall never be willing to bear crosses for Nature it self abhorreth the crosse and suffering of troubles Therefore first thou must labour to have this corruption of Nature mortifyed in thee Thou must learn to deny thy self that is thy own corrupt Nature Will Affections Desires and then thou wilt willingly take up thy Cross So in the following Verse of this Chapter Whosoever will come after me let him deny himself and take up his Cross c. Observ 3 Observ 3. In that our Saviour here makes such an opposition between savouring of things of God and savouring of things of Men We may further learn That one of these is an enemy and hinderance to the other that is to say the minding of carnall and earthly things pleasing to our corrupt Nature is a main enemy and hinderance to us in the minding and affecting of things spirituall and heavenly which are pleasing and acceptable to God Rom. 8. 7. The carnall mind is Emnity against God for it is not subject to the Law of God neither indeed can be Phil. 3. 19 20. The Apostle makes an opposition between minding of earthly things and having of our Conversation in Heaven to shew that the former is a hinderance to the latter So also Col. 3. 2. Set your affection on things Above and not on things on Earth Gal. 5. 17. The Flesh lusteth against the Spirit c. and these two are contrary c. Use 1 Vse 1. See the cause that many are so little affected with things spirituall and heavenly viz. because they mind and affect earthly and carnall things over much Vse 2 Vse 2. See how dangerous a thing it is to have our hearts and minds too much affected with carnall and earthly things pleasing to corrupt Nature as with love and desire of earthly profits pleasures and contentments or with love of sin and desire of satisfying our sinful Lusts This cannot but be a main hinderance to us in the loving desiring and seeking after things spirituall and heavenly as in seeking God's Glory in doing his Will and in seeking our own Salvation with the means of it And the more we affect and savour of these carnall things the less we must needs savour of spirituall and heavenly Therefore take heed of this dangerous Sin of affecting loving and desiring of earthly and carnal things of this World c. Pray daily unto God to keep us from it and to mortifie these carnall Lusts in us Observ 4 Observ 4. See here a difference between such as are spirituall and such as are carnall between the regenerate and the unregenerate the former do savour the things of God that is spirituall and heavenly things they do chiefly mind and affect these things Contrà the latter sort do savour the things of men that is earthly and carnall things which are pleasing to corrupt Nature c. Peter so far as he was spirituall did savour the things of God but so far forth as he was carnall the things of Men as in this particular of disswading Christ from Suffering c. So that in one and the same person of Peter diversly considered we may take notice of this difference between the spirituall and carnall man Rom. 8. 5. They that are after the Flesh do mind the things of the Flesh but they that are after the Spirit the things of the Spirit Joh. 3. 31. He that is of the Earth is Earthly and speaketh of the Earth Vse Use By this mark of difference we may examine our selves and come to know whether we be spirituall or carnall Look what things we most savour of look what things our hearts or minds run most upon and are most taken up withall ordinarily and daily
if things spirituall and heavenly which concern God's Glory and Worship and the doing of his Will and the attainment of the Life to come this argues us to be Spirituall and that we are born from above Contrà if our hearts and minds savour most and be most affected and taken up with earthly and carnall things with care and desire to satisfie our corrupt Lusts and with love and desire of earthly profits pleasures and contentments of this World c. This shews us to be carnall Let every one try himself throughly by this whether he be a spiritual or carnall man one of the two thou must needs be for there are but two sorts of persons in the World the one Spirituall and born from Above the other carnall born of the Flesh and from Beneath therefore look to thy self and examine to which of these sorts thou dost belong whether thou be in the number of those that are spirituall or of those that are carnall c. Mark 8. 34. And when He had called the People unto Him c. Octob. 16. 1625. VVEE are now come to the seventh and last generall part or portion of this Chapter which reacheth from this 34th Verse to the end of the Chapter In which is set down by the Evangelist the sum and 〈◊〉 of that Doctrine of the Crosse or of suffering Afflictions which our Saviour now took occasion to teach 〈…〉 to his Disciples and to the rest of the People being present with them Having immediately â—â—fore Prophesied unto the Disciples of his own Death and Sufferings Now the better to arm them and others against the scandall of the Crosse He takes occasion to declare both to them and the People that were present the necessity of suffering the Crosse and Afflictions for all that will be his true Disciples And this he doth the more to reprove the weakness of Peter and the other Disciples who were so loâ—h to hear of the Crosse and of Suffering as I have before shewed insomuch that Peter went about to disswade Christ from Suffering Therefore now our Saviour tells both him and the rest that it was not onely needfull for him to Suffer but for them also and for all that will be his true Disciples Now this Doctrine of our Saviour touching the bearing of the Crosse is first propounded and laid down in this 34th Verse and then it is further urged and inforced in the following Verses In this Verse consider two things 1. The persons before whom and unto whom our Saviour taught and delivered this Doctrine of the Crosse viz. His Disciples and the rest of the People whom He called together for that end that they might hear and be instructed in this Doctrine 2. The Doctrine it self being laid down by way of a general Precept or Admonition given â—o all that will be Christ's Followers in which He enjoyneth them to deny themselves and to take up their Crosse and so to follow him Of the first The persons unto whom and in whose hearing our Saviour delivered thâ—s Doctrine touching the bearing of Afflictions They were not onely his Disciples but also together with them all the residue of common People then and there present whom therefore our Saviour is said to have called together Luke 9. 23. He said to them all If any man will come after me c. Quest Quest Why did our Saviour now call all the People unto Him together with his Disciples to hear this Doctrine of suffering the Crosse Answ Answ Because it was a general Doctrine which concerned not onely the Disciples but all others who took upon them the Profession of Christ and made shew of following him and of being his Disciples as this People did whom now he called to him Before when he spake of his own Sufferings he spake onely to his Disciples because they were most fit to hear that But now speaking of the Crosse in generall He called All c. Observ Observ The Doctrine of bearing the Crosse or of suffering Afflictions in this Life is necessary and profitable for all sorts of Christians to know and be well instructed in Therefore our Saviour called all the People together with his Disciples when he was to deliver this Doctrine and he taught it to them all in a general and publick manner For this cause the Apostles also taught this Doctrine of the Cross to the several Churches planted by them as being a Doctrine which concerned and was needful for all Churches and Christians to be instructed in Acts 14. 22. Paul and Barnabas coming to Lystra Iconium and Antioch taught them this among other Doctrines That we must through much Tribulation enter into the Kingdom of God And Paul usually in all or most of his Epistles instructeth those to whom he writeth in this Doctrine of bearing the Cross teaching them the necessity and profit of Afflictions and exhorting them to patient suffering of them c. Reason Reason This Doctrine of the Cross is of general use for all sorts of Christians because all that will live godly in Christ shall Suffer c. 2 Tim. 3. 12. Ergo all have need to be instructed in it Vse 1 Use 1. See how fit it is for Ministers of the Word often to teach this Doctrine in publick to their People and much to urge and insist upon it as occasion is offered inasmuch as it is a Doctrine of so generall use and necessity for all sorts of Christians Some other Doctrines of the Word of God there are which howsoever they are very necessary for some sort of persons yet not altogether so necessary for some others But this Doctrine of the Cross is one of those Points which are of great use and necessity for all sorts of Christians c. Use 2 Use 2. To stir up every one of us to labour and use all good means to come to know and be well acquainted with this Doctrine of the Cross touching the necessity of it for all Christians touching the end and use of Afflictions c. To this end come duly to the publick Ministery of the Word and search the Scriptures in private which will instruct us in this knowledge to the full Pray also unto God for the wisdom of his Spirit which may teach us the necessity and right use of the Crosse and how to bear the same Jam. 1. 5. If any lack wisdom that is the true knowledge how to bear Afflictions patiently let him ask of God c. Phil. 3. 10. Paul accounted all things as Dung that he might know the Fellowship of Christs Sufferings The want of this knowledge and right understanding of the Doctrine and use of the Crosse is the cause why many are so unfit to bear Afflictions patiently and comfortably and to profit by the same as they ought Therefore let every one labour more and more to be instructed throughly in this Doctrine and so much the rather because as it is a very necessary Point of Knowledge so it
1. See the cause and reason why many conceive and speak so absurdly and foolishly of spiritual and heavenly matters as concerning God and his Nature and Properties concerning the meaning of the Scriptures concerning the Doctrine of Justification Regeneration c. Many who are able to judge and speak well and wisely of earthly matters of matters of this life yet are not able to conceive aright of things spiritual and heavenly nor to speak of them in any good sort but they conceive and speak of them ignorantly and erroneously yea grosly and absurdly oftentimes The Reason hereof is because they conceive and speak of these heavenly matters according to the light of their own natural Reason or carnal Affections which are blind guides to direct them Therefore they run into such gross Errours and Absurdities Vse 2 Use 2. Teacheth us not to follow the light of our natural Reason or sway of our carnal Affections in judging or speaking of the things of God that is of things spiritual and heavenly which concern his Glory and our own Salvation but in these matters utterly to deny and renounce our own natural Reason and Affections as being not onely unable to help us in conceiving and speaking of things spiritual and heavenly but also enemies and hinderances to us in the same We must become fools that we may be wise c. On the contrary we are to follow the rule and direction of the Word of God and to pray unto him daily for the light of his sanctifying Spirit to direct and enable us to speak and judge aright of all spiritual and heavenly matters Now followeth Ver. 6. For he wist not what to say c. Here is a two-fold Reason alledged by the Evangelist why Peter spoke in such manner to our Saviour 1. Because He wist not what to say 2. Because himself and the other two Disciples were sore afraid And this latter Reason doth back the former He wist not what to say or as it may be translated He knew not what to say Luke 9. 33. Not knowing what he said The meaning is to shew that Peter did speak those former words to Christ not out of sound reason or settled Judgment but unadvisedly and in a suddain Passion of fear with which he was distempered he spake as a man in an Ecstasy astonished with fear which did so trouble and distract his mind and thoughts that he spake he knew not what or he knew not what to speak For they were sore afraid or greatly afraid or astonished and rapt out of themselves with fear that is to say both Peter himself and the other two Disciples James and John then present Quest Quest What was the cause of this great fear with which these three Disciples were so astonished Answ Answ There was a two-fold Cause hereof The first Without them The second Within them The cause without them was The greatness and strangeness of that heavenly Glory and Majesty of Christ and of Moses and Elias in which they now appeared 2 Pet. 1. 17. called excellent or magnificent Glory The cause within them was 1. The weakness of their Faith being not so firmly perswaded as they should have been of God's power and speciall mercy and protection to defend and keep them in all dangers 2. The corruption of sin remaining in them in some degree after their Calling and Regeneration Observ He wist not what to say Observe the hurt and inconvenience that cometh of immoderate and excessive fear in such as are overcome of it It doth greatly disturb and trouble the mind and senses hindring the use of reason and sound judgment and causeth men to do things without and against reason yea to speak and do they know not what or wherefore as here we see in Peter So before we heard Chap. 6. ver 49. that the Disciples being distracted with fear of being drowned did by reason of this fear falsly suppose our Saviour to have been an evil Spirit or Devil when they saw him in the night time walking upon the Sea Use Use This should move us to strive against this passion of immoderate fear and to resist it by all good means that we be not overcome of it lest it so disturb and trouble us that we become unfit to do or speak any thing well and in due manner yea lest it cause us to speak and do things contrary to sound reason and judgment yea contrary to religion and good conscience as sometimes it doth 1. To this end pray unto God for strength of Faith to believe and be perswaded of his speciall favour and protection in the midst of all dangers and occasions of fear whatsoever for it is want or weakness of Faith that makes us timorous and fearfull in times of danger as our Saviour shews Chap. 4. ver 40. 2. Be carefull to keep a good conscience in all our wayes before God and Man This will make us bold and couragious and not so apt to be overcome of immoderate fear at any time Prov. 28. 1. The Righteous are bold as a Lyon It followeth For they were sore afraid Observ 1. There are infirmities and sinfull corruptions in the best Saints of God which are left in them after Regeneration So here Peter and the other two Disciples discovered the weakness of their Faith and that they were tainted with remnants of sin in that they were so astonished with fear at the sight of Christ's Glory c. If their Faith had not been mingled with some weakness and if they had not been tainted with some guilt and corruption of sin in their consciences they would not have been so astonished with fear upon this occasion But of this Point often before See Chap. 3. 31. Observ 2 Observ 2. The greatness and excellency of that Glory and Majesty of Christ which he hath now in Heaven at the right hand of God and in which he shall come from thence at the last Day to Judge the World For if this Glory in which he appeared on the earthly Mount were so great and wonderfull that the three Disciples were astonished with fear at the sight of it how much greater is that Glory and Majesty of Christ whereof he is now partaker in Heaven c Phil. 2. 9. God hath highly exalted him and given him a Name above every Name c. Ephes 1. 20. God hath set him at his own right hand in the heavenly places Far above all Principality and Power and Might and Dominion and every Name that is named c. Hebr. 2. 9. This Glory of Christ which he hath now in Heaven is two-fold 1. The Glory of his God-head 2. Of his Man-hood Concerning the first The Glory of his God-head is the same with the Glory of God the Father and of the holy Ghost and consequently it is infinite and incomprehensible even as the God-head it self is This infinite Glory and Majesty of Christ's God-head did hide it self for a time under the vail of his
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
permission yet none at all over our Souls c. Vse 2 Use 2. See that we are not to judge any to be rejected or forsaken of God though they be much abused disgraced and persecuted by the Wicked in this Life For God often permitteth the Wicked thus to have their Wills of his dearest Saints and Servants in respect of their bodies and outward estate c. And if we should so judge we should condemn the holy Prophets Apostles Martyrs yea Christ himself Observ 3. See here the extream rage and malice of the Wicked against the true Saints and Servants of God in that they do not onely hate them and set themselves against them as Enemies but also do desire and seek to have their Wills of them that is to satisfy their own malicious Minds and Wills in abusing and wronging them all manner of wayes so far as God permitteth them They do not desire or care to do what is just and equall to them but what is pleasing to their own malicious Wills to do even what they list unto them that is to spend the utmost of their malice upon them and against them Thus Herod and Herodias did even what they listed to John Baptist they even fulfilled their own malicious Wills against him and upon him in imprisoning and putting him to Death Psal 12. 4. David's Enemies resolve with themselves that with their Tongues they will prevail against him c. So the wicked Jews though they could all edge no just cause unto Pilate why our Saviour should be condemned and crucified yet to satisfie their own malicious Wills against him they would needs have it done that by this means they might wreck their malice and envy upon him to the full So the persecutors of the Church c. And such is the malice and outrage of the wicked often against the Saints of God that they desire nothing more than to satisfie their own malicious Minds and Wills by offering unto them the greatest wrongs and abuses which they are any way able Vse Vse This should move us to acknowledge and magnify the goodness of God in curbing and restraining this extream rage and malice of the Wicked against his Saints and not suffering it so far to break out as otherwise it would It is God's great mercy to set bounds and limits to this malice of the Wicked which of it self is boundless having no measure For although the Lord do suffer the Wicked sometimes to satisfie their own Wills and malicious Desires and Purposes against his faithfull Servants yet he doth not alwayes suffer this neither doth he at any time absolutely give up his Servants unto the malicious Will of their Enemies but he so limiteth and restraineth the malice of the Wicked that they go no further in shewing the same against his Saints than he doth think good to permit and suffer them Were it not for this mercy of God in restraining the outragious malice of the Wicked they would soon devour and utterly root out the true Church of God from the face of the Earth Let us therefore bless God and be truly thankfull for this his goodnesse and mercy Now followeth the Ground or Reason of John Baptist's coming viz. The testimony of the Scriptures which fore-told it As it is written of him That is As it was fore-told or testifyed before of him in the writings of the Prophets in the old Testament Now these words seem to have relation chiefly to the coming of Elias or John Baptist mentioned by our Saviour in the first words of this verse and not so much unto those things which he had suffered at the hands of his wicked Enemies For we do not read in the Prophets of any expresse mention made of the Sufferings of John Baptist which he should suffer at his coming but his coming we find to be expresly foretold by the Prophet Malachi Chap. 4. 5. Behold I will send you Elijah the Prophet c. that is John Baptist in the Spirit and Power of Elias c. Observ Observ In that our Saviour here affirmeth that the Prophecy of Malachi touching the coming of Elias or John Baptist was already fulfilled and accomplished that John Baptist was indeed come and had fulfilled his Ministery as was written of him c. Hence gather That the Scriptures are the true and undoubted Word of God and not Men's writings only Inasmuch as the Prophesies contained in them concerning things to come have been truly and certainly fulfilled in their due time though many hundred years after as here the Prophecy of John Baptist his coming before Christ c. So also the Prophecy of Christ's coming in the Flesh and of his Sufferings The Prophecy of calling the Gentiles by the preaching of the Gospel The Prophecy of the Jews Captivity in Babylon and of their Deliverance by means of Cyrus King of Persia after seventy years The Prophecy also of the Destruction of Hierusalem and the Temple by the Romans fore-told by our Saviour Matth. 24. All these and many other have been already fulfilled in their due time though long after they were fore-told which is one speciall evidence to prove the Scriptures to be the true and undoubted Word of God indited by his Spirit for none but God himself could fore-tell those things which are fore-told in Scripture and which have been hitherto fulfilled so certainly in their due time This therefore must strengthen our Faith in this main Point touching the truth of the Scriptures to be the very Word of God himself and cause us undoubtedly to believe all things contained in them And in particular it serves to strengthen our Faith touching the fulfilling of those Prophesies of Scripture which are yet unfulâ—â—lled as namely touching the calling of the Jews the destruction of Antichrist the generall Resurrection of Bodies and coming of Christ at the last Day to Judgment c. Mark 9. 14 15. And when He came to his Disciples c. Janu. 28. 1626. HEre followeth the second general part of this Chapter containing the History of a great Miracle wrought by our Saviour in curing a lunatick Child and in casting the Devil out of the same Child being possessed therewith This History is laid down from the 14. to the 30. verse of this Chapter In which we have to consider three things 1. The Antecedents or Occasions of this great Miracle which went before and made way unto it ver 25. 2. The manner of our Saviour's proceeding in the working of the Miracle ver 26 27. 3. The Event or Consequent which followed ver 28 29. Of the first The occasions of the Miracle are sundry 1. Our Saviour's returning or coming back to his Disciples after his Transfiguration in the Mount together with some speciall Events or Accidents which happened at his return as that he found a great Multitude with his Disciples and the Scribes questioning with them c. ver 14 15. 2. His questioning with the Scribes touching the
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
tormenting of him by fits and at certain times shewing how cruelly he used to torture the child Wheresoever he taketh him That is in what place or at what time soever the evil Spirit doth enter into the childs body c. Now by these words it may appear That the Devil did not keep a continuall hold or possession in the childs body but that he used to take him or sieze upon him by fits entring into him as is probable at some certain times of the Moon and so bringing his lunatick fits upon him and then departing from him again for a time And this is further confirmed by the words of our Saviour ver 25. Charging the evil Spirit to come out of the Child and not to enter any more into him which argues That the Devil had formerly used to enter into him again and again after his departure out of him He teareth him Or renteth his body or breaketh him in pieces as it were as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify So Luke 9. 39. He is said to bruise him which are Metaphoricall Speeches used to express the grievous pain and torment which the Devil did put this child unto Matth. 17. he is said to be sore vexed And he fometh and gnasheth c. These Effects which used to follow upon the Devil 's tormenting the child in his fits are also mentioned by the father of the possessed child the more to amplify and set forth the extremity of pain which his child suffered in his fits and consequently the wofull misery and affliction of the child and so to move our Saviour the more unto pity and compassion towards him Now because these Effects of foming at the mouth and gnashing with the teeth as also that which is afterward mentioned ver 22. Of his casting him into the Fire and into the Water are usuall Effects and Symptoms of the Disease which is called the Falling-Sicknesse therefore some are of opinion That this child was stricken with that Disease and that by the power of the Devil But this I leave as a matter uncertain And he pineth away This is also added to shew the extremity of pain and torment which the Devil put this child unto in his fits which pain and torture was so great That therewith the body of the child and the natural strength of it did wast and consume away by degrees Mark 9. 18. And I spake to thy Disciples that they should cast him out and they could not Febr. 25. 1626. Observ 1 NOw follow the Instructions Observ 1. That the Devil hath power not onely to enter into the bodie of men or children and to hold possession in them but also being in them to afflict and torment them with grievous pains and tortures to tear and rend their bowels and other parts of their Bodies to rack their joynts to cause in them strange convulsions of the sinewes c. Thus he tortured and racked this child with such extremity of pain That he caused him to some at the mouth to gnash with his teeth yea by these tortures and pains he caused the naturall strength of the child's body to wast and brought him into a kind of consumption Yea further the Devil hath power by God's sufferance not onely to torture the bodies of such as are possessed by them but also to cause them to afflict and torture themselves as we heard before Chap. 5. ver 5. The man that was possessed with a Legion of Devils did cut and wound himself with sharp stones in the mountains where he was abiding Observ 2 Observ 2. Here also we are to take notice of the extream hatred and malice of the Devil which he beareth against us and against all mankind in that he seeketh by all means to do hurt and mischief not onely to our Souls but to our Bodies as he did here to the Body of this Child by tearing and renting it c. But of this I shall have more fit occasion to speak afterward upon the 22. verse Observ 3 Observ 3. In that the Devil being entred into the body of this Child and possessing the same did deal so cruelly and unmercifully with it racking and tormenting it with such extremity of pain c. we may learn That it is one peculiar property of the Devil to be cruel and unmercifull yea to delight in the exercising of cruelty upon such as are under his Power and Tyranny yea he causeth them sometimes to use cruelty to themselves as we have heard chap. 5. ver 5. Therefore Joh. 8. 44. The Devil is said to be a Murderer yea to have been so from the beginning for all cruelty is a degree and kind of murder This cruelty the Devil practiseth both against the Bodies and Souls of Men. Against their bodies by racking and tormenting them with grievous pains or causing them to torment themselves as we have heard But especially against the Soulâ— of men the Devil delighteth to practise cruelty and murder This he doth by continuall labouring and seeking by his wicked Suggestions and Temptations to draw men to Sin and so to destroy their Souls 1 Pet. 5. 8. As a roaring Lyon he walketh about seeking whom he may devour Yea further the Devil is so delightfull in cruelty That he desires to exercise it not onely upon Men but even upon brute Beasts as upon Job's Cattel in burning them up and upon the herd of Swine in carrying them violently into the Water and drowning them ut suprà chap. 5. Use 1 Use 1. See what to think and judge of such persons as are given to cruelty and unmerciful dealing with others they do resemble Satan and are like unto him who is the Father of all Murderers and cruel Persons This is true not onely of such as shew cruelty to the Bodies of others by striking hurting maiming or killing out-right but also of such as cruelly oppresse others in their outward estate as of rich men grinding the faces of the poor c. Masters which deal cruelly with Servants by unmercifull correction excessive labours c. Vse 2 Use 2. To move us to abhorr and detest all cruelty and unmercifull dealing against others as the Devils peculiar sin wherein he delighteth let it then be far from us to imitate him herein As we abhorr the Devil so abhorr the Devil's proper sins as this of cruelty and unmercifulness Take heed of all kinds and degrees of it and of all occasions of it as rash-anger wrath c. not onely of actuall murder or hurting others bodies but of all other cruell and hard-dealing with others any way Take heed of cruell oppression of others in bargaining or otherwise especially of oppressing the poor and dealing hardly with them Take heed of cruel uâ—age of Servants or Children by unmercifull correction or by wearing out Servants with unreasoâ—â—ble and hard Labour c. Remember whose property it is to delight in cruelty the Devil's property and the mark of the wicked
because of their unbelief So that the fault was in themselves not in him that they had no more benefit by his Miracleâ— Jam. 4. 2. Ye have not because ye ask not c. q. d. The fault is in your selves that ye want many blessings which ye might enjoy Jer. 5. 25. Your sins have with-holden good things from you Use Vse This must teach us in the want of any blessing or benefit which we desire to be far from blaming the Lord as if he wanted power or will to do us good and to lay all the fault upon our selves in regard of our unbelief negligence in prayer or other sins which hinder good things from us Think not that the Lord's arm is shortned or his bowels of mercy shut up but look into thy self what sin there is to hinder the Lord's Power and Goodness toward thee Observ 2 Observ 2. See here what condition is required on our part to make us capable and fit to be partakers of those benefits and blessings which we stand in need of and which the Lord hath promised or purposeth to bestow upon us viz. The condition of Faith that we do believe the Power and Goodness of God toward us and the truth of his Word and Promise made unto us Our Saviour here purposing and promising to the father of the Lunatick child this great benefit of the miraculous healing of his child doth first require Faith on his part that he should believe and rest upon the Power and Goodness of Christ for the obtaining of this which he desired So at other times he used in like case to require Faith of such as were to be partakers of the benefit of his Miracles as Matth. 9. 28. of the two blind men Believe ye that I am able to do this So when the Lord promiseth any special benefit to his Church or People he requireth Faith on their part to believe it 2 Chron. 20. 20. Jehosaphat to his People Believe in the Lord your God so shall ye be established c. On the contrary Isa 7. 9. If ye will not believe ye shall not be established Now as this is true of outward and Temporall benefits of this Life so much more of Spirituall blessings which concern the Life to come as remission of Sins Justification and eternall Life that as God hath promised these unto us in Christ So â—e requireth the condition of Faith on our part that we should believe and rest upon his Word and Promises and upon his Power Goodness and Truth for performance of his Promises and without this Faith we are not capable of the blessings promised Hence it is That all such Promises of Spirituall blessings in Christ are made upon condition of our Faith Acts 13. 38. Paul tells those of Antioch That through Christ was preached to them forgiveness of Sins And by him all that believe were justified c. And Joh. 3. 16. God gave his onely begotten Son that whosoever believeth in him should not perish c. So Mark 16. 16. He that believeth and is Baptized c. Acts 16. 31. Believe in the Lord Jesus and thou shalt be saved and thy House Use 1 Use 1. See that such as want Faith are not capable of any blessings or benefits which God hath promised in his Word neither have they any right or title to them no not to the Temporall blessings of this Life as Health Wealth Prosperity c. for though they enjoy these yet not as blessings but as curses rather much less have they any right or title to any spirituall or saving benefit of Christ as pardon of sins God's favour c. nor any part in these nay they are not so much as capable of any of them which therefore shews the misery and wretched estate of all Unbelievers which are yet destitute of true Faith Vse 2 Use 2. See what to do if we would be partakers of those benefits both Spiritual and Temporal which we desire and stand in need of and which the Lord hath in his Word promised to his Elect. Labour to perform the condition required on ourpart viz. by true Faith to believe and rest upon the Word and Promises of God and upon the Power and Godness of God for the receiving and enjoying of all such blessings and good things as he hath promised and we stand in need of This is the condition that must qualify us and make us capable of all the blessings of God Spirituall and Temporall and without it we are not fit to receive or enjoy any of them no not the least of them as they are blessings much less those great and inestimable blessings which concern Salvation we are by Nature as empty Vessels and infidelity stops us up that which cannot receive any Grace Faith opens our mouths c. Therefore as thou desirest to be a partaker of these and all other blessings of God which he hath made promise of so look thou have some measure of true Faith to believe and apply his Promises and to rest on his Almighty Power and Goodnesse for the enjoying of all blessings needfull for the Soul and Body Never rest till thou feel this Faith begun in thy heart use all means to attain to it Labour first to feel thy want of Faith by Nature and how miserable thou art without it having no true communion with God or Christ nor any true title to any blessing promised of God in his Word c. Then get a hungring and thirsting desire after this Faith for God will powre his Spirit upon the thristy Esay 44. 3. withall see thou attend conscionably upon the principall means sanctified of God to work Faith viz. The ministery of the Word Rom. 10. 17. Be a frequent and diligent Hearer of this Word of Faith then God will bless his own Ordinance to thee for the working of Faith in thy heart This also concerneth such as have Faith already to stirr them up to labour for further growth and increase thereof that by this means they may become more and more capable and fit to be partakers of all blessings which God hath promised and they stand in need of But of this growth of Faith we shall have occasion to speak more upon the verse following It followeth All things are possible c. Observ Observ The great Power and Efficacy of true Faith that it is a means to procure and obtain all good things at the hands of God which stand with his Will and do make for the benefit and good of the Believer It prevails with God to set on work his Power for the doing and effecting of whatsoever makes for his own Glory and for the Good and Salvation of the Believer There is nothing so hard to be done but Faith is able to procure it to be done by the Almighty Power of God for the Believers sake no blessing so hard to be obtained at the hands of God but Faith can obtain it for the Believer so far as
thereupon followed The evil Spirit came out of him together with the manner of his coming out He cryed and rent the body of the child grievously insomuch that the child became as one dead c. ver 26. 3. Our Saviour Christ's restoring and recovering the child ver 27. Jesus took him by the hand c. Of the first Consider 1. The circumstance of Time when our Saviour charged the Devil to come out of the child When he saw the People came running c. 2. The manner of his charging them With a sharp Rebuke 3. The Charge it self He said unto him Thou dumb and deaf Spirit I charge thee come out of him c. Of the first When Jesus saw the People came running together This the People did no doubt out of their earnest desire and expectation to see the Event of the matter and what would be done by our Saviour And it is probable That our Saviour to 〈◊〉 this opportunity to work the Miracle to the end that the People so earnestly exprecting the issue of the matter might be the more affected with the Miracle when they should see it wrought and so might profit the more by it Observ Observ The wisdom of our Saviour Christ in watching the fittest Seasons and Times for the working of his Miracles when they might do most good and edifie the People most of all by confirming the Truth of his Doctrine He did not alwaies work his Miracles so soon as he was sought to or desired but sometimes delayed the matter for some space of time waiting for the fittest time and occasion So now he did being fought to by the Father of this Child c. So Joh. 11. 6. being sought unto to visit Lazarus being sick he delayed two dayes before he went c. See also Joh. 7. 6. This wisdom of our Saviour we are to imitate in watching the best opportunities of time to do good Duties either of piety to God or of charity or mercy toward our Brethren Gal. 6. 10. As we have opportunity let us do good to all c. Ephes 5. 15. Walk circumpectly not as fools but as wise Redeeming the time c. Now followeth the manner of our Saviour's charging the evil Spirit to go out of the Child with a sharp rebuke or threatning for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie whereby our Saviour no doubt expressed and testified his indignation and displeasure against this evil Spirit for his malice and cruelty against the child for which cause also he doth upbraid him in the words following with the names of dumb and deaf Spirit In verbis duo consideranda 1. The person rebuked evil Spirit Described by his property called the foul Spirit 2. The Rebuke it self Of the first Foul Spirit See chap. 1. ver 23. The wicked Angels or Devils are often in the Gospel so called to distinguish them from the good Angels which are pure and holy Spirits Mark 8. ult and withall to set forth their nature and property in themselves that they are most impure Creatures polluted with the corruption and contagion of sin for whereas they were by their first Creation holy and undefiled Spirits as the good Angels now are they kept not their first estate Jude ver 6. but fell from God by sin and so became most polluted Creatures and that both in regard of that corruption with which their whole nature is defiled ever since their Fall and also in regard of those actuall sins in the practice whereof they have and do continually live as lying murder c. whence it is That they are called evil and wieked Spirits as Ephes 6. 12. And Joh. 8. 44. The Devil is said to be a Lyar and Murderer from the beginning And as they are thus unclean and polluted with sin in themselves so also they labour to defile all the Creatures of God but especially mankind by tempting them unto sin that they may become like unto themselves Observ 1 Observ 1. Hence gather the foulness and filthiness of sin in it self that it is a most foul and unclean thing in that it hath made the Devil himself who by Creation was an Angel of light holy and pure to become so foul and unclean a Spirit as now he is It is sin alone that hath bereaved him of his original purity and hath brought all that filthiness upon him with which he is now polluted This hath made him of a holy Spirit to become an unclean Spirit which therefore shews the foul Nature of sin that it is a most impure and unclean thing in it self for which cause it is in Scripture called Uncleanness and Filthiness Zechar. 13. 1. A Fountain shall be opened to the House of David for Sin and for Uncleanness And 2 Cor. 7. 1. Let us cleanse our selves from all filthiness of the Flesh and Spirit c. Yea sin is the most foul filthy and unclean thing in the World and the cause of all Uncleanness and filthiness that is in any of the Creatures The wicked are compared to loathsom and filthy Creatures as to Swine Dogs c. More particularly the foulness of Sin may appear by these Reasons Reasons Reasons 1. It is most opposite and contrary to the most holy and pure Nature of God and most odious and loathsom unto his Majesty Hab. 1. 13. 2. It doth defile not onely the Devils but Mankind also yea all the Creatures of God since the Fall of Angels and Men for by reason of Man's sin the visible Heavens and Earth with all Creatures in them are subject to vanity and corruption Rom. 8. 20. 3. It defileth not onely the bodies of men but their very Souls and Consciences Tit. 1. 15. to the wicked nothing is clean but their minds and consciences are defiled 4. It defileth not onely the Persons by whom it is committed but the very places where it is committed as the Land Cities and Houses where the wicked do live Num. 35. 33. Blood defileth the Land And Zeph. 3. 1. Hierusalem is called a filthy and polluted City c. 5. No means to purge and take away the filth of Sin but the precious Blood of Christ the Son of God The onely Fountain opened for sin Zech. 13. 1. Vse 1 Use 1. See the Profaness of such as make leight of Sin being bold to commit sin and so to defile their own Souls and Bodies yea many there be who love and delight in the practice of sin following it with greediness like Swine wallowing in the mire yea worse than Swine or any other Beasts Such as those that delight in Drunkenness Swearing Cursing Profanation of the Sabbath c. What spiritual folly and madness is this to love and delight in that which is so foul and filthy a thing even filthiness it self c. yet some are worse than the former who not onely love and delight in the filthiness of sin but also glory and boast of their sins which is to glory in their
own shame and filthiness Use 2 Use 2. This should cause in us a true hatred loathing and detestation of all sin being so foul odious and filthy a thing as it is in the sight of God even the most loathsom thing in the World polluting and defiling the Devil and making him so foul a Spirit and not onely him but Mankind and all the Creatures of God since Man's Fall c. How ought we to loath and detest that which is so foul and unclean and the cause of so much Uncleanness and Filthiness in the Creatures of God This should cause us to hate and loath Sin with the greatest hatred above all things in the World and to shew our true hatred by our careful avoiding it and all occasions of it Jude ver 23. Hate the very Garment spotted with the Flesh Ephes 5. 3. As for Fornication Covetousness c. let them not be once named Shewing how far we should hate and shun sin so far as not to name or mention it without detestation We naturally loath and abhor all outward Filthinesse and Uncleanness whatsoever as stinking Myre or Dirt noysom Carrion loathsom Diseases in Man or Beast how much more shoul we loath and abhor sin which is more foul and odious before God than any outward filthiness in the World How careful should we be to keep our selves from the defilements of all sin in our thoughts words and actions of our life We are very careful to keep our bodies clean and pure yea our very Germents and the Cups and Platters we drink and eat our meat in and the smallest defilement in these is offensive to us Oh how much more shoul we keep our Souls and Conscience from being defiled with guilt and contagion of sin which is much more hurtful and dangerous and harder to be purged away than any outward defilement of the Body or Garments or of the Cup and Platter c. Use 3 Use 3. This should also teach us to refrain and shun the company and society of such as love and delight in Sin lest we be defiled and infected with the contagion of their sins and wickedness 2 Cor. 6. 17. Come out from among them and touch not the unclean thing c. If we know one to be infected with the Plague or some other noysom Disease how careful are we to shun his company Much more should we be to shun the society of profane Persons c. Prov. 23. 20. Be not amongst Wine-bibbers or riotous Eaters of Flesh c. Eph. 5. Have no fellowship with unfruitful works of darkness c. Observ 2 Observ 2. See that such as do defile themselves with practice of sin living and continuing in it without Repentance do resemble the Devil himself and are like unto him who is in Scripture called a foul and unclean Spirit for this very Reason because he doth continually practise sin and defile himself therewith Therefore such as do thus live in sin defling their Souls and Bodies therewith do hereby make themselves like unto Satan that unclean and foul Spirit expressing his Image as Children do of their Parents Joh. 8. 44. Ye are of your Father the Devil c. Zach. 13. 2. the false Prophet is called an unclean Spirit because he doth resemble the Devil in wickedness Vse Use To admonish every one of us to take heed of defiling our selvs with sin and especially of living and continuing in it lest we discover and shew our selves to be like unto Satan that foul Spirit and lest we shew our selves to be his Children by expressing his Image in our life and practice Contra labour and strive unto holiness and purity in all our carriage and conversation that we may shew forth the Image of God and so approve our selve to be his Children Observ 3 Observ 3. Seeing the Devil is such an unclean and foul Spirit this teacheth us That we should abhor all Communion and Fellowship with him having nothing to do with him lest â—e do pollute and defile us with the contagion of his own filthiness Especially this should cause us to abhor and detest all his wicked suggestions and temptations which he doth at any time offer to our minds and by which he laboureth to entise us to sin All such wicked motions we are to abhor as coming from Satan the unclean Spirit and to shew our detestation of them by resisting them at first and labouring to repel them and cast them out of our minds not reasoning or parlying with the Devil as Eve did lest we be deceived by him as she was Jam. 4. 7. Resist the Devil and he shall flee from you And Ephes 4. 27. Give not place to the Devill viz. by yielding to his suggestions c. Remember who is the Author of such sinful motions arising in our minds even Satan that soul and unclean Spirit Now such as the cause is such must the effects needs be Satan being so â—oul a Spirit his suggestions and temptations must needs be foul and unclean and therefore as we profess hatred against the Devil himself so shew it by abhorring and resisting his suggestions and temptations and not yielding to the same Some say they hate the Devil and think they have nothing to do with him because he doth not appear to them in bodily shape but the Truth is if thou love and embrace his sinful motions which he suggesteth to thee and givest entertainment to them thou dost not truly hate him but rather lovest and likest well of him and thou hast to do with him though he appear not to thee in a bodily shape Therefore take heed and beware of loving or being delighted at any time with such evil motions and suggestions of this foul Spirit and on the contrary labour by all means to resist them as by Faith Prayer and by the Word of God And do this betimes even at the very first offering and suggesting of such evil motions before they settle in they heart and mind for then will it be much harder to cast them out Now followeth the Rebuke it self with which our Saviour rebuked the Devil which was sharp and severe as the original Word here used doth imply and as hath been shewed before And by this sharp rebuke our Saviour shewed his indignation and displeasure against the foul Spirit Observ Observ The love and goodness of Christ Jesus toward Mankind in that he doth for our sakes so sharply rebuke or reprove the Devil which is the main Enemy of Mankind and shew himself offended at him for his malice and rage against us So here by this sharp rebuking of the foul Spirit in this Child he shewed his indignation and displeasure against him for his malice and cruelty shewed hitherto against the Child This shews how much Christ is grieved for the miseries of Mankind and how much he desireth our good and happiness in that he doth shew himself so much grieved and offended at the Devil for seeking our hurt
and destruction Now as this Love and Mercy of Christ doth in some sort extend to Mankind in general so more especially it reacheth to his Saints and faithful People for whose sakes especially he doth use to rebuke Satan their Enemy for his malice against them Zech. 13. 1 2. when Satan stood at the right hand of Joshua the High-Priest to resist and hinder him in the execution of his Office it is said The Lord said unto Satan the Lord rebuke thee c. that is Christ as Mediatour prayed unto God to rebuke or reprove the Devil for his malice shewed against the Lord's faithful Minister And this shews the singular Love of Christ to his faithful Servants and care which he hath of their good in that he shews himself such an Enemy to the Devil being their main Enemy And if it be mentioned Psal 105. 14. as a Token of God's special Love to his Church that He reproved Kings for their sakes much more is it an evidence of his Love and Mercy to his Saints and Servants that he doth reprove and rebuke the Devil himself for their sakes who is a far more potent and dangerous Enemy to the Church of Christ than any Kings of the Earth can be Use Vse The consideration of this special love and goodness of Christ toward Mankind especially to his Church and faithful Servants testified by his rebuking of Satan their Enemy and shewing himself grieved and offended at him for his malice against them I say the consideration hereof is matter of great comfort to us all times but especially in such miseries and troubles as are stirred up against us either by Satan or his Instruments For we may assure our selves that Christ Jesus our Saviour is affected with our miseries and much offended at Satan and his Instruments for his rage and malice against us and he will in due time shew himself so to be by rebuking both Satan and his wicked Instruments though not in words as he did now rebuke the Devil in this possessed Child yet really by curbing and restraining their power and malice yea by executing his just wrath and vengeance upon them for the same Mark 9. 25 26 27. Saying unto him Thou dumb and deaf Spirit I charge thee come out of him and enter no more June 3. 1627. into him c. NOW followeth the matter of the Charger or Commandment which our Saviour now laid upon the foul Spirit which was in the Child He said unto him Thou dumb and deaf Spirit I charge thee come out of him c. Where 1. Consider the Names or Titles of reproach which he giveth to the Devil by way of upbraiding or reproving of him calling him the dumb and deaf Spirit 2. The Charge it self Of the first Thou dumb and deaf Spirit These Titles he giveth unto the Devil in regard of those malicious and cruell Effects which he had wrought in the Child not onely entring into his body and possessing it by fits and at certain times but also striking the Child and disabling him in his outward Senses and natural Powers of his body so as he had no use of them bereaving him both of the faculty of Speech and of the sense of Hearing Observ Observ That by God's permission the Devil hath Power not onely to enter into the bodies of Men Women or Children and to holy possession of them but also to annoy and hurt the powers and faculties of Nature in them and to hinder the operation of them He hath power to strike men with the loss of their bodily Senses as Hearing Seeing c. and to take from them the faculty of Speech as here he did unto this Child Matth. 12. 22. They brought unto him one possessed with a Devill blind and dumb and he healed him c. Luke 11. 14. He was casting out a Devill and it was dumb And when the Devill was gone out the dumb spake c. which shews plainly that the Devil was the cause of that dumbness in the party that was possessed So Luke 13. 11. mention is made of a Woman which had a Spirit of Infirmity and was so bowed and made crooked in her body by Satan for eighteen years that she could not stand or go upright notwithstanding the use of means Use Use See how we are bound to bless God and to be thankfull for his mercy in not suffering Satan to have this Power over us or ours to strike us in our senses or in other naturall powers of our bodies and to take from us the use of them as he would do if the Lord did not restrain him If he might have his will he would strike us deaf that we should not hear the Word of God to our comfort or edification or dumb that we be not able to speak a word to God's Glory or Edification of others in Prayer Thanksgiving or otherwise or he would strike us blind that we might not behold the Glory of God in his Creatures to our comfort Therefore seeing it is by God's mercy that we do enjoy the benefit of our senses and that we are not by Satan's malice bereft of them let us be truly thankful unto God and shew it by using our senses and all the powers of our bodies to his Glory in the practice of those holy Duties which he requireth of us Now followeth the Charge or Commandment it self which our Saviour layeth upon the Devil which is two-fold 1. To come out of the Child 2. To enter no more into him I charge thee Or straightly Command thee By this our Saviour testified his absolute Power and Authority over the foul Spirit And enter no more c. Because the Devil had formerly used to take the child by fits at certain times as we have heard entring into him again and again and that sundry times after he was departed out of him therefore our Saviour not onely chargeth him to depart out but withall forbiddeth him to enter any more into him Observ 1 Observ 1. That Christ hath absolute Power and Authority over the evil Angels or Devils to command and over-rule them as he pleaseth This Power he shewed even while he lived upon Earth in state of Humiliation by commanding or charging evil Spirits to go out of such as were bodily possessed by them as here we see he did and at other times The same Power of Christ over the Devils doth further appear by this That when they were cast out they could not enter into the herd of Swine without his permission chap. 5. Now if while he lived on Earth in state of Humiliation he had this Power and Authority over the Devil then much more now that he is exalted to the right hand of God in Heaven Phil. 2. 9. God hath highly exalted him and given him a Name which is above every Name That at the Name of Jesus every knee should bow c. Col. 2. 10. He is called the Head of all Principality and Power viz.
herein that we should not suffer fear of shame or disgrace to hinder us from so doing Though the Disciples at this time could not but be ashamed of their weakness and unability to work the Miracle yet this hindred them not from coming to Christ in private to seek resolution from him in the matter they doubted of Act. 8. 34. the Eunuch though a man of great place and authority yet was not ashamed to enquire of Philip touching the meaning of a place of Scripture See Act. 18. 26. Use Use See the fault of those who are ashamed to propound or open their doubts or cases of Conscience unto others to seek resolution from them therein thinking that it is or may be some disgrace to them but it is no disgrace at all to learn any good thing of those that are able and fit to teach us Therefore such as are ashamed to ask Questions in Religion and to move cases of Conscience to those that are able to resolve them are herein their own Enemies depriving themselves of that benefit of Knowledge and Comfort which they might by that means reap by others Of the second The time and place when and where they moved this Question to Christ viz. When he was come into the House they asked him privately c. Observ Observ We should take the best opportunities of time and place to confer with others and to seek Instruction and Resolution in those things we doubt of in matters of Religion and in questions and cases of Conscience We should make choice of such times to enquire and learn of others when they are most free and at liberty to instruct and resolve us and when we may with most convenience seek to them and learn of them The Disciples used to come to Christ in private to be resolved in their doubts and to learn those things they were yet ignorant of And Act. 8. 31. when Philip joyned himself near to the Chariot of the Eunuch and hearing him read the Prophet Esay asked of him whether he understood what he read hereupon the Eunuch took the opportunity of time and place to seek further Instruction from Philip. 1 Cor. 14. 35. If Women will learn let them ask their Husbands at home c. that being the fittest time and place for them to confer with their Husbands for private Instruction Mark 9. 29. And he said unto them This kind can come forth c. June 17. 1627. NOW followeth Christ's Answer to the Disciples Question Ver. 29. And he said unto them this kind can come forth c. Here St. Mark according to his accustomed briefness mentioneth onely the latter cause omitting the former This kind viz. of evil Spirits or Devils Quest Quest What kind doth our Saviour mean Answ Answ Some think he understandeth that particular kind of Devils which usually possessed lunatick Persons such as this Child was But it is more probable that he meaneth rather in general such a kind of Devils as is most malicious cruel and outragious and withal such as by God's permission hath for long time held possession in the bodies of those into whom they are entred such as this evil Spirit was with which this Child was possessed even from his Infancy Can come forth by nothing but by Prayer c. that is cannot be dispossessed or cast out by any other means without Prayer and Fasting By Prayer understand extraordinary and most fervent Prayer proceeding from fervent Faith as appeareth in that our Saviour joyneth Fasting with it as a help to stir up the fervency of it By Fasting Understand a religious Fasting which is an Abstinence or refraining from bodily Food and other Comforts of this life for a time for the better stirring up of us to fervency in Prayer But more of this afterward By comparing this place of Mark with Matth. 17. 20. 21. it may appear that our Saviour in this his Answer to the Disciples did alledge a two-fold cause why they could not cast out the Devil 1. Their Unbelief or Weakness of Faith 2. The difficulty of casting out this kind of Devil being such as could not not be cast out without Prayer and Fasting which because the Disciples either could not conveniently or did not at this time use they could not cast out the Devil The difficulty of casting out this kind of evil Spirits is set forth by two things 1. By their Nature and Quality This kind 2. By the extraordinary means required to cast them out viz. Prayer amplified by the Adjunct Fasting Quest Quest Our Saviour Matth. 17. 20. requireth onely Faith in them for the working of the greatest Miracles why then doth he now affirm that this kind of Devils could not be cast out without prayer and fasting Answ Answ In requiring Faith he doth not exclude prayer but include it as an inseperable effect of Faith and a special means to excite and stir it up the more And because he speaketh here of a most malicious kind of Devils which were so hard to be cast out therefore he requireth not onely prayer but extraordinary and most fervent prayer joyned with fasting thereby implying what kind of Faith was required viz. A powerfull and effectuall Faith c. In the words consider two things 1. The distinct nature of this evil Spirit being so malicious c. 2. The means required to cast him out Prayer not ordinary but extraordinary with fasting Observ 1 Of the first Observ 1. Hence gather That although the evil Angels or Devils are all of them most wicked and malicious Enemies of mankind yet some of them do exceed others in malice and wickedness at least they do more exercise and shew their wickedness and malice by God's permission and sufferance As there is difference of Power and Authority amongst the Devils for there is Beelzebub the Prince of Devils and there are others that are his Underlings or Inferior Vassalls and Slaves So it is probable also That there is a difference amongst them in regard of malice and wickedness Though in themselves they are all alike malicious yet God doth more restrain this malice in some than in others Matth. 12. 45. The unclean Spirit being gone out of a man and afterwards seeking to enter in again is said to take with him seven other Spirits more wicked then himself c. Vide Lys Harmon Observ 2 Observ 2. Where the Devil hath held possession for long time he is so much the more hardly dispossessed and cast out So here having possessed the body of this child from his Infancy he could not be cast out by the Disciples without prayer and fasting True also of such as have been Spiritually possessed by him for long time who have long lived in Sin c. Jer. 13. 23. Vse Use Beware of custom in Sin c. Of the second The means of casting out this kind Prayer c. Observ 1 Observ 1. Our Saviour shews here That prayer unto God was necessary to have been
that our Saviour here compareth Christians unto the Sacrifices offered unto God in time of the Law Hence we learn that Christians ought to be as Spiritual Sacrifices or Oblations offered up unto God in this life yea they ought to offer up themselves to God as such Sacrifices Quest Quest. How are they to do this Answ Answ By separating themselves in heart and life from the World and from the service of sin and Satan and giving up themselves wholly in Soul and body to Gods service in this life As the legal Sacrifices were separated from a common to a holy use Rom. 12. 1. I beseech you brethren by the mercies of God that ye present your bodies a living Sacrifice holy acceptable to God which is your reasonable service Therefore Rev. 1. 6. It is said Christ hath made us Priests unto God his Father viz. to offer up our selves to God in Sacrifice And 1 Pet. 2. 5. Ye are a holy Priest-hood to offer up Spiritual Sacrifices acceptable to God by Jesus Christ Quest Quest Is it in the power of Christians to do this of themselves Answ Answ No but they are to endeavour and use the means and so doing God will enable them by his Spirit c. Use 1 Use 1. To answer the Papists cavilling at our Religion because they say we have no Sacrifices nor Priests to offer them to God c. Here we see the contrary that every good Christian as we teach both is and ought to be as a Spiritual Sacrifice offered to God in this life and that by himself Therefore though we hold that the Levitical Priesthood and Sacrifices being abolished by Christ there are now no Sacrifices or Priests properly so called Yet c. Vse 2 Vse 2. To stir us up to make Conscience thus to offer and give up our selves as living Sacrifices to God by renouncing the service of sin and Satan and consecrating our selves wholly in Soul and body to God in obedience Thus must thou do if thou wilt approve thy self to be a good Christian in deed Thou must separate thy self wholly from this World and service of sin and Satan and so consecrate thy self to God by obedience to his Will c. To this end consider that God is thy Creator and Redeemer c. Therefore glorify him in body and Spirit 1 Cor. 6. Observ 2 Observ 2. In that the Ministry of the Word or the Doctrine of the Word Preached is resembled to the Salt of the legall Sacrifices with which they were seasoned before they were offered to God that so they might be accepted of him Hence we learn the nature of the Word Preached together with one main end and use for which it doth serve by Gods Ordnance viz. to be as salt to season men for God to make them favoury and acceptable to God and fit for his use and service that they may be offered up as pleasing Sacrifices to him As the Salt cast upon the legall Sacrifices by the Priest served to season the Sacrifices that they might be accepted of God So the Ministry of the Word serveth to season Christians c. So in the verse following our Saviour saith that salt is good that is the Ministry of the Word is good and profitable to this end to season men for Gods use c. Quest Quest How is the Word of God Preached and applyed in the Ministery of it a means to season men for God that they may become acceptable to him Answ Answ 1. By mortifying the corruption of sin in them which makes them odious to God and by subduing it so as it reign not in them for as salt being put upon the flesh of the Sacrifices did serve to dry up and purge out superfluous moysture in them and so to take away the ill taste of them So is it the property and vertue of the Word Preached to dry up and purge out of mens hearts and lives the corruption of sin which makes them unsavoury and distastefull to God for which cause also the Word of God is sometimes compared to fire which hath likewise a purging vertue Jer. 23. 29. and to a Sword which killeth the corruption of nature and sinfull lusts in us Ephes 6. 2. By working in them the contrary work of Grace and Sanctification whereby the being renewed and changed throughout and having God's Image of Holiness and Righteousness restored in them do become acceptable to God in Christ Jesus Joh. 17. 17. Sanctify them with thy truth thy Word is truth 1 Pet. 1. 23. it is called the incorruptible seed of our new birth For as salt being put upon the Sacrifices did not onely dry up the ill humours but also give unto them a good savour and rellish so the Word Preached is a means not onely to purge out the corruption of sin from men but also to renew and sanctify them and so to make them savoury and pleasant as it were unto Gods own taste Answ Quest Hath the Word Preached this power and vertue of it self thus to season men and to make them acceptable to God Quest Answ No but from the Sanctifying Spirit of God accompanying the outward Ministry Rom. 15. 16. Paul Ministred the Gospell that the Oblation of the Gentiles might be acceptable to God being Sanctified by the Holy Ghost Esai 59. 21. Vse 1 Use 1. See that by nature all men are unsavoury and distastefull to God yea odious and abominable to him before they be seasoned by the Word even as the flesh or other matter of the Sacrifices being not â—easoned with Salt was abominable to God so is it with every one by nature by reason of the corruption of sin with which he is tainted he is as odious to God and loathsome as an unsalted Sacrifice or as raw and unsavoury flesh or other meats are unto our taste If it were not thus what need were of this Salt of the Word of God to purge and season us Labour therefore to see how loathsome thou art and unsavoury to God by nature in regard of thy sins that being truely humbled in sight hereof thou mayest be fit to be seasoned with this Spiritual salt of the Word of God applyed to thy Conscience in the Ministry of it Vse 2 Use 2. See further by this the necessity of the Ministry of the Word how needfull for all Christians and how ill we can be without it in that it is the onely outward means Sanctified and appointed of God for this excellent use viz. to be as salt to season us for God by purging out the corruption of our sinfull natures and by renewing and Sanctifying us that we may become savoury and pleasant unto Gods taste that we may become acceptable Sacrifices unto him This we cannot be without this salt of Gods holy Word and Doctrine to season us c. Without this seasoning by the Word of God we are loathsome and distastefull to God yea odious and abominable unto him See how ill we can be
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
Verse 15. Of the first And said unto them It is most probable that he spake these words to his Disciples publickly and openly before the rest of the people then present so that as they had openly or publickly offended in reproving and hindering those that brought children to Christ so he doth by these words publickly reprove them Suffer little children to come c. and forbid them not He gives them a double Precept or Injunction the one affirmative the other negative both to shew the weightiness of the matter enjoyned and also to affect and move them the more to yield obedience and to aggravate their fault and sin in going about to hinder such little children from coming to him Observ 1 Observ 1. It is fit for us not only to be inwardly moved with a holy anger and displeasure at the sins of others but also to shew it outwardly by the signs and testimonies of his displeasure as either by admonishing or reproving such as offend so far as our Calling will permit especially those of our charge or at least by our outward gesture and behaviour as by a sad or angry countenance as our Saviour did Mar. 3. 5. looking angerly upon the Scribes c. or by departing out of the company Some way or other it is fit for us to shew our dislike and indignation against the sins of others especially against gross and notorious or open sins by which God is much dishonoured It is not enough to be offended at such sins in others but to shew our selves displeased And this we are to do for a twofold end or reason 1. To testifie hereby our zeal for Gods glory 2. That by this means we may bring the parties offending to the sight of their sins and consequently to shame and repentance for the same if it be possible Observ 2 Observ 2. Publick faults and offences may and ought to be publickly and openly reproved by such as have a calling thereunto By publike offences understand such as give publick scandal c. The disciples here offending in publick by hindering such as have brought their children to Christ he did openly reprove them and shew his displeasure against them for this sin before all the people then present 1 Tim. 5. 20. Them that sin rebuke before all that others also may fear He speaks of the Elders of the Church Understand it of such as sin openly or in publike and notorious manner Gal. 2. 14. Paul reproved Peter openly for his open dissimulation c. Yea though the parties offending be of eminent place or dignity yet if they give publick scandal they may and ought to be publickly reproved by such as have a Calling to do it Our Saviour did not spare his Disciples here because of their dignity or Apostolical Office Use Use To confute such as think they may take liberty to sin openly and so give publick scandal and yet think much to be openly reproved for such sins either by the Ministers of God or other that have a calling to do it They think they should rather be admonished privately that so their good name and credit may be preserved On the contrary such are to know that Gods glory is to be preferred before their credit and thereforâ— if they sin openly and give publick offence to others they are openly to be reproved though it tend never so much to their discredit rather than by winking at such gross and scandalous sins Gods Name be dishonoured â—nd the Gospel evil spoken of Observ 3 Observ 3. It is the Will of Christ that Infants or young children should be admitted to the Sacrament of Baptism for this is one way of bringing them to Christ as we have before heard But of this more upon the words following For of such is the Kingdom of God The Kingdom of God is in the New Testament taken diversly Not to speak of all the different acceptations of it there are two very usual and common among the rest 1. When it signifies the state of grace in this life in which God doth raign in his Elect by the power of his Word and Spirit Rom. 14. 17. The Kingdom of God is righteousness peace c. 2. When it signifies that estate of glory and happiness prepared for the Elect of God in heaven after this life in which God shall raign in them and with them for ever Joh. 3. 3. The unrighteous shall not inherit the Kingdom of God In this latter sense we are to it take in this place Of such is the Kingdom c. That is Eternal life or that estate of glory in Gods heavenly Kingdom doth of right belong unto such as these young Infants or little children He doth not say Of these is the Kingdom of God but Of such c. Thereby implying That this Kingdom of God or state of eternal life in Heaven doth belong not only to the Infants or little Children themselves but also to such as do resemble and are like unto young children in disposition and qualities Observ 1 Observ 1. Infants or young Children born in the Visible Church do belong to Gods heavenly Kingdom and have right to eternal life as well as elder persons The doctrine of our Saviour in this place Reason Reason They are within the Covenant of God which he hath made with the faithful and with their seed Gen. 17. 7. God sayes to Abraham I will establish my Covenant between me and thee and thy seed after thee c. to be a God unto thee and to thy seed after thee And Act. 2. 39. The Promise is to you and to your children yea to many generations as in the second Commandment Now if they be within Gods Covenant then they have right to the Blessings promised in that Covenant especially to eternal life which is the chief of those blessings Caution Caution This is not so to be understood as if all Infants born in the Church must needs be actually saved but such only as belong to Gods Election of grace Though all that are born in the Church have a kind of right to eternal life in regard of being within the general Covenant of God yet it followes not that all have a true and absolute right so as to be actually partakers thereof Gods Election is free and not tyed to all that are outwardly within the Covenant quoad nos Therefore though we are to hope well of such as are born in the visible Church yet c. Use 1 Vse 1. If Infants born in the Church do belong to Gods Kingdom and have right to eternal life by vertue of Gods Covenant then hence it followes that they have also right to the Sacrament of Baptism be-being one of the seals of Gods Covenant and such a seal as Infants are capable of and a means to help and further them toward the Kingdom of heaven Act. 2. 38. Peter brought this argument to move the Jews to be baptised together with their children for that also
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
11. 8. By Faith he did all this Elisha 1 King 19. 20. being called of God by the means of Eliah left his twelve yoke of Oxen with which he was plowing and ran after Eliah c. Zacheus Luke 19. being effectually called by the word of Christ this calling wrought so in him that it made him not onely give over his forâ—er courâ—e of life in which he practised oppression and extortion but also to give half his goods to the poor and to restore fourfold to such as had bin wronged by him So Saul being effectually called by the voice of Christ from heaven Act. 9. this calling so wrought in him that of a cruel persecutor he became a zealous Preacher of the Gospell Reas The effectual calling of God is alwayes accompanâ—ed with the Divine power of his Spirit which worketh those great and extraordinary effects which follow in such as are so called Use By this we are to examine our selves whether we be effectually called of God and separated out of the World and out of our natural estate Look how powerfull this Calling is in us to work a true change in us and to cause and enable us to yield obedience to God and to his Word even in such things as are most hard and difficult in such as are contrary to nature c. as in denying our selves and taking up our Cross to follow Christ in renouncing the World and love of earthly things in forsaking all we have in heart and affection for Christ's sake and the Gospells so also in forgiving our enemies and loving them c. If we can do these things in some measure it is a sign that the effectual Calling of God is wrought in us otherwise not For it is a powerful Calling which is wrought not onely by his Word and the Ministry of it but chiefly by his Divine Spirit which doth powerfully change the heart yea create a new heart in us and giveth us a new life and new Spiritual strength enabling us to do those things which before we could not do Observ 2 Observ 2. From the example and practise of the Disciples of Christ in forsaking all they had to follow Christ upon his calling and command We learn that it is our duty also in like case to forsake and part with our worldly goods yea with all we have in the world for Christ's sake and when he calls us to it For although this fact of the Apostles was in some respects extraordinary yet thus far it is to be imitated by us that as they upon the word of Christ did part with all so are we to do whensoever he shall call or require us so to do There is a necessity of doing this when we are called to it Luke 14. 33. Whosoever he be of you that forsaketh not all he hath he cannot be my Disciple Quest Quest When doth Christ call us to part with our worldly goods for his sake Answ Answ 1. When it makes for his glory and honour and for the good and edification of his Church 2. When the case so stands that we cannot with a good Conscience keep and retain our worldly goods but must either part with them or else yield to the committing of some sin to the dishonour of Christ and of the Gospel Thus the blessed Martyrs when they were urged either to yield to Idolatry Popery oâ— else to part with their worldly goods yea and with their lives too they rather chose to do this latter then the former Hebr. 10. 34. They took joyfully the spoiling of their goods rather then they would forsake their Christian Profession or deny the truth Vse 1 Use 1. See that it is not an easy matter to be a good Christian in practice but hard and difficult in that it is in some cases required of such a one to part with all he hath in this world for Christ's sake which is not easily done but is a matter very hard to flesh and bloud yea impossible to nature c. Vse 2 Use 2. Seeing we are to forsake our worldly goods yea all that we have for Christ if he shall call us to it at any time this should teach us in the mean time not to set our hearts upon these earthly things or upon any worldly substance which we enjoy but to use them so as if we used them not and possessing them as if we possessed them not remembring what was taught us before ver 21. of this chap. that we possesse all our worldly goods with this condition to be content to part with them whensoever God shall call or require us so to do Therefore no cause is there in the mean time to set our hearts upon them or too much to affect them for if we do it will be but so much the more hard and grievous unto us to part with them when the time shall come that we must so do Vse 3 Vse 3. This must teach us daily to prepare and arm our selves to part with our worldly goods and substance yea with all we have if the Lord shall call us to it for the advancement of his glory or edification of his Church or for the keeping of a good Conscience or for all these together Seeing we may be called thus to part with all for Christ's sake and the Gospels though as yet we have not Let us prepare before-hand to do it viz. in affection and disposition of heart to be ready willing and firmly resolved to part with house Lands Goods all we have for the name of Christ and for keeping of a good Conscience as the Apostles and blessed Martyrs have done before us We must first forsake all in heart and affection before we can do it actually Therefore labour daily to do the former to renounce the World in heart and affection and pray unto the Lord to crucify our affections to it that we may be dead to the World and to the things in it even while we live that so we may be willing and content if need be actually to forsake all in this World for Christ's sake when he shall call us to it either in our life time or at the hour of death We know not how soon we may be put to it though as yet we enjoy our goods in peace Do we not hear of our brethren in other Churches beyond the Seas who have bin already put to it c Mark 10. 28. Lo we have left all and have followed thee Nov. 30. 1628. Observ 3 Observ 3. ANd have followed thee One priviledg of the Twelve Apostles of Christ above all other Ministers of the Gospel was That they were the ordinary companions and followers of Christ while he lived upon earth accompanying him in his travells and journeyings to Preach and work Miracles and conversing with him ordinarily To this end he called them at first bidding them to follow him as Matth. 4. and Matth. 9. Mark 3. 14. He ordained them to be with him Matth.
ver 9. 10. shall be explained afterward Now follow the Instructions from the words explained Observ 1 Observ 1. That Christ Jesus the Son of the Virgin Mary born at Bethlehem and brought up at Nazareth is the true and onely Messiah and Saviour of Mankind promised of God and foretold by the Prophets This may appear in that the Prophecy of Zachary which he foretold of the true Messiah 500 years before or thereabouts was here fulfilled in this Jesus of Nazareth viz. that he should after the manner of a King ride into Jerusalem upon the Foal of an Ass c. Therefore this is noted as one cause why our Saviour did now ride in this manner to Jerusalem that the Prophecy of Zachary might be fulfilled in him Matth. 21. 4. ut suprà Which as it serveth to convince the Jews at this day who deny this Jesus to be the Messiah and do expect another to come so it serves to strengthen our Faith in this Jesus as in the true and onely Messiah and to cause us by Faith to believe and rest on him onely for Salvation Tertullian in Apologet. sayes The Christians were called Asinarii by the Heathen in contempt because their Saviour rode upon an Ass c. Observ 2 Observ 2. That Christ Jesus the Son of God and true Messiah is a King and hath a Kingdome or Kingly power and Authority belonging to him This appeareth here in that he did now ride into Jerusalem with a kind of regal pomp and state as a King and was in his riding by the way honoured as a King both by the Disciples and by the people casting their garments in the way c. All this was done by the special providence of God thereby to shew and manifest that Christ Jesus was and is indeed a King and hath a Kingdome belonging to him Therefore also ver 10. They cryed before and after him Blessed be the Kingdome of our Father David c. and Joh. 12. 13. Blessed is the King of Israel c. Therefore also Joh. 18. 37. being asked by Pilate whether he were a King he confessed it plainly and denyed it not And he is often in Scripture both in the Old and New Testament called a King and said to have a Kingdome 1 Tim. 6. 15. King of Kings c. Now Christ's Kingdome is twofold 1. General which he exerciseth over the whole World ruling and Governing all Creatures by his Divine power and providence as he is God The Kingdome of his power 2. Special which as Mediator he exerciseth over his true Church or chosen people appointed to Salvation by which he ruleth and reigneth over them for their Spiritual good and Salvation Psal 2. 6. I have set my King upon my holy Hill of Sion And Luke 1. 33. He shall reign over the house of Jacob c. that is over the Church Now this special Kingdome over the Church is that which we here speak of principally for this was it which was now manifested by Christ's triumphant riding into Jerusalem Zach. 9. 9. Tell the daughter of Sion thy King commeth unto thee c. Further this Kingdome of Christ over his Church is twofold 1. His Kingdome of Grace which he exerciseth in this life ruling and reigning in and over his Elect by the power of his Word and Spirit 2. His Kingdome of glory by which he shall reign in and with his Saints in Heaven after this life Vse 1 Use 1. See the Dignity of Christs person in that he is a King yea the King of Kings and Lord of Lords the onely Potentate c. having a supream Kingly power and authority over all the World and especially over his Church c. Which should cause us to be affected with all fear and reverence towards this King and to shew it in our reverent carriage towards him at all times especially when we come before him to perform Religious worship to him in publick or private Psal 2. 11. Serve the Lord with fear c. Kiss the Son lest he be angry c. yea the greatest persons even Kings and Rulers are commanded to shew this reverence to Christ c. Vse 2 Use 2. See also by this the dignity of every true Christian which is a Believer in Christ for such a one is most nearly united to Christ being one with Christ and Christ with him and so Christ being a King yea the King of Kings Hence it must needs follow that such as are so nearly joyned to him are partakers also of this royal dignity Therefore they are called a royal Priesthood 1 Pet. 2. 9. and Revel 1. 6. Christ is said to have made us Kings and Priests unto God his Father Therefore also Revel 4. 4. The 24 Elders are said to have Crowns of Gold on their heads to shew that they are Kings and shall reign as Kings with Christ in his heavenly Kingdome hereafter Now this may comfort a good Christian against all contempt which is cast upon him in this World c. Use 3 Use 3. Seeing Christ Jesus the Son of God is a King and hath a Kingdome or Kingly power over all the World but especially in and over his Church this must teach us and all that live in the Church and profess to be members of it to acknowledg and take Châ—ist for our Soveraign King and Governour and to shew that we do so by yielding all due honour subjection and obedience unto him c. But more of this afterward Observ 3 Observ 3. In that the royal honour done to Christ here was accompanied with such outward poverty meanness and baseness in some respects as that he rode upon an Ass-Colt and that none of his own but a borrowed one and without any rich furniture or trappings and was accompanied with none but persons of mean and low degree c. Hence we learn that Christ's Kingdome is not of this World Joh. 18. 36. as the Kingdoms of earthly Princes but it is wholly Spiritual and heavenly consisting in a Spiritual power and Government over mens Soulâ— and Conscienceâ— This he shewed also at other times as Joh. 6. 15. Luke 12. 14. and Joh. 8. But of this before often See chap. 10. ver 45. Mark 11. 8. And others cut down branches of the Trees c. Octob. 4. 1629. Observ 4 Observ 4. FRom the example and practice of the Disciples and of the multitude in performing such great honour to Christ we are taught our duty which is that we ought to yield all due honour unto Christ Jesus the Son of God If he were to be honoured when he was upon earth in staâ—e of his humiliation much more now he is at the right hand of God in heaven Joh. 5. 22. God the Father hath committed all Judgment to the Son That all men should honour the Son even as they honour the Father c. Reas 1 Reas 1. He is our absolute Lord and Master and it is the duty of Servants to honour
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
ready and forward to give those things we desire so far as he sees to be fit and expedient Psal 36. 7. How excellent is thy mercy c. 4. Consider the Almighty power of God being All-sufficient and able to give us whatsoever we desire and is needfull and fit for us for Soul or body yea those things which seem most hard and difficult to be obtained Ephes 3. He is able to do above all we ask or think Upon this ground did the three Children believe and trust in God for deliverance Dan. 3. 17. Our God is able c. Abraham Rom. 4. 21. was perswaded that what God had promised he was able to perform Paul 2 Tim. 1. 12. I know whom I have believed and I am perswaded he is able to keep c. 5. The truth and faithfulness of God in his Word and Promise Hebr. 11. 11. Sarah judged him faithful who had promised And 1 Cor. 10. 13. God is faithfull c. 6. Our former experience of Gods power mercy and goodness in giving us the things we have desired and wanted so far as hath bin good for us 1 Sam. 17. 37. David trusted on God to give him Victory over Goliah because he had formerly delivered him from the Lyon and Bear So Paul 2 Cor. 1. 10. Who delivered us from so great a death c. In whom we trust that he will yet deliver us Consider these grounds and Motives c. Vse 3 Use 3. See what to do now we come to the Sacrament of the Lords Supper if we desire to be partakers of Christ himself and the saving benefits of his death as forgiveness of sins Justification c. which are all sealed to us in this Sacrament and not only so but to be more and more assured that we are partakers of these benefits Then labour not only to bring Faith in thy heart to this Sacrament but by this Faith to rest and rely upon God that is upon his power and mercy and upon the truth of his Word and promise which he hath made to such as come duly prepared and use this Sacrament aright that together with the Bread and Wine he will most certainly give Christ with his benefits as pardon of sins c. Labour by Faith to believe and rest upon this promise of God Then be sure thou shalt be partaker of the things promised yea thou shalt by means of the Sacrament come to more comfortable feeling and assurance that Christ is thine and that in him thou hast thy sins forgiven art reconciled to God c. Though thou see nothing in thy self to move thee to believe this but the contrary yet have Faith in God rest on his power mercy truth of his promise c. Use 4 Use 4. Comfort to such as can and do by Faith believe in God and rest on him for all things which they desire and have need of c. Such shall want nothing that is good for them Psal 34. As they honour God by believing his power goodness faithfulness c. So he will honour them by giving to them all things needfull and fit for them by fulfilling all their lawful and good desires so far as may make for his glory and their good Observ 4 Observ 4. Though the Disciples had Faith already yet he exhorts them to it Hence gather that Christians ought not to content themselves with that measure of Faith or confidence in God which they have already but to labour for a further degree of faith and for further growth and increase therein So Luke 17. 5. the Apostles pray unto Christ to increase their Faith And Mark 9. 24. the father of the Lunâ—tick child Lord I believe help thou my unbelief 2 Pet. 3. 18. Grow in Grace c. If in other Graces then in Faith Reasons Reasons 1. It is the nature of all sanctifying graces to grow and increase and to cause those in whom they are to desire and labour to grow in them Matth. 13. 31. The Kingdome of heaven is like unto a grain of Mustardseed c. 2. God hath ordained means not onely to work Faith in us but also to confirm and strengthen it and to cause us to grow in it As 1. The Ministry of the Word 1 Pet. 2. 2. Desire the sincere miâ—k of the Word that ye may grow thereby 2. The use of the Sacraments especially of the Lords Supper which is a Sacrament of Spiritual nourishment and growth in grace ordained of purpose to confirm our Faith c. 3. Prayer unto God for he will give his Spirit that is the graces of it viz. a further increase of them to such as ask the same Luke 11. 13. 4. To these also may be added all other helps and means to strengthen our Faith a private reading of the Scriptures meditation of the promises of God c. All these means hath God ordained for the confirming of our Faith which shews that it is his will we should not stand at a stay but labour to grow and increase therein Use 1 Use 1. To stir us up to labour for this growth and increase of Faith in our selves using all good means ordained of God to this end as diligent attendance on the Ministry of the Word Prayer Meditation in the Word and Promises of God c. To this end also labour to see and feel the weakness and imperfection of thy Faith that this may stir thee up to hunger and thirst after increase c. And then if thou use the means conscionably God will satisfy thy hunger and thirst for he filleth the hungry with good things c. Esay 44. 3. I will powre water upon the thirsty c. Some think their Faith is perfect already and needs no growth which is a fond opinion without all ground of Scripture yea contrary to it 1 Cor. 13. 9. Phil. 3. 12. Others despise the means of growth as the Ministry of the Word c. A manifest sign there is as yet no true Faith in them for if there were they could not but desire to grow and carefully use the means c. Vse 2 Use 2. See what cause for us to esteem highly of the Sacrament of the Lords Supper and to desire often to be partakers of it seeing it is one principal means ordained of God to confirm and strengthen our Faith in God for the obtaining of Christ and all benefits of his death c. Consider how great a mercy in God to ordain this excellent help to confirm our Faith and to add this means to the Ministry of the Word whereas he might have given us that alone c. Therefore let every one of us make use of this excellent means for the helping and strengthening of our Faith and confidence in God and in Christ Jesus for the pardon of our sins and all other saving graces c. And to this end remember before thou come to this Sacrament not only to examine what Faith thou hast but the wants
thee his sanctifying Spirit which may not only open thy understanding to conceive the Scriptures but thy heart also as he did the heart of Lydia to believe and yield obedience to the Word Pray with David not onely that he will teach thee the way of his Statutes but that he will also incline thy heart to his Testimonies Psal 119. ver 33 36. 2. Be diligent not onely in reading the Scriptures to gain knowledge but especially in hearing the Word opened and applyed in the publick Ministery of it This is God's speciall Ordinance not onely to enlighten the mind with knowledge but especially and principally to work upon the heart to renew and sanctifie it c. So much of the Persons slandering our Saviour Christ Now followeth the slander it self He hath Beelzebub c. Observ 1 Observ 1. In that our Saviour Christ who was most holy and free from all sin yet was accused by the Scribes as a wicked Person as one that had a Devil and did work by his help we learn this That the most holy and innocent Persons may look to be unjustly slandered and accused as evil Doers yea to have grievous Crimes laid to their Charge Our Saviour did all things well yet how often was he accused as an evil Doer c See this Point before Chap. 2. Ver. 7. Vse 1 Vse 1. Take heed of condemning or judging others to be wicked or ungodly onely upon the bare accusation of such as are themselves wicked for so we may condemn the most innocent even Christ himself If it be enough to accuse who shall be innocent Take heed therefore of giving credit to unjust slanders raised against others especially when they are raised by the profane and wicked against such as are godly and religious Vse 2 Use 2. Arm our selves to go through good and evil report to be burdened with false slanders though we walk never so uprightly And be not discouraged at all with such false accusations onely be carefull so to walk that none may truly or justly speak evil of us c. Observ 2 Observ 2. In that our Saviour doing a good work of mercy in casting out the Devil out of him that was both dumb and deaf yet was censured by the Scribes as if he did it by the help of Beelzebub This teacheth us That there is nothing can be so well done but the malicious and wicked will be apt to misinterpret it and to take it in evil part yea to censure and condemn it as evil and unlawfull Rom. 1. 29. The Heathen werefull of malice and they took things in evil part These properties are joyned together in them to shew that such as are malicious are also apt to take things in evil part The Scribes and Pharisees did maliciously interpret the best actions of our Saviour Christ taking them in the worst part See before Chap. 2. Ver. 7 and Ver. 16. Use 1 Use 1. Make this accompt to have our best actions sometimes hardly censured and maliciously perverted and taken in evil part And learn not to be offended or discouraged though we be spoken of for well doing Vse 2 Use 2. Let it be far from us to take the good actions of others in evil part Remember that this is the property of malice and there is nothing more contrary to love which thinketh not evil c. 1 Cor. 13. 6. Observ 3 Observ 3. Here is mention made of Beelzebub the Prince of Devils which argues that as there is a difference of order or degree of Preheminence among the good Angels some being called Angels some Arch-Angels c. so also it is among the evil Angels There is one that is the Head and chief over the rest who is therefore called the Prince of Devils in this place and elsewhere That which the Scribes and Pharisees here imply that there is a Prince of Devils that is one chief above the rest is not gain-said but rather seems to be granted by our Saviour Matth. 12. 27. And sometimes he is called the Prince of this World Joh. 12. and the God of this World 2 Cor. 4. Therefore also Matth. 25. 41. mention is made of the Devil and his Angels As among Pirates and Theeves there is one Chief c. Concerning this matter see Zanch. de operibus Dei Also Paraeus in Matth. 12. 24. and Mr. Bayne upon Eph. 6. 12. Use Use This seems to teach us that order and difference of Degrees amongst Men in all Societies as in the Church Common-wealth and Families is a matter pleasing unto God who is the God of Order and not of Confusion He hath appointed some order to be even among the evil Angels therefore much more doth he approve of it as necessary and profitable amongst Men and in all Societies of Men This being so should move us to love and like of order and to seek to maintain it as a mean to preserve peace among Men in all Societies Mark 3. 23 24 25 26 27. And he called them unto him and said unto them in Parables How can Satan cast out Decem. 5. 1619. Satan And if a Kingdom be divided against it self that Kingdom cannot stand And if a House be divided against it self that House cannot stand And if Satan rise up against himself and be divided he cannot stand but hath an end No man can enter into a strong man's House and spoil his Goods except he first bind the strong man and then he will spoil his House VVEE heard in the former Verse of the wicked slander and accusation of the Scribes against our Saviour Christ Now followeth his Answer and Apology for himself Where consider three things 1. A Preparative to his Answer He called them unto Him 2. The Manner of his Answer He spake to them in Parables 3. The Matter of his Apology Containing two things 1. A confutation of their slander Ver. 23 c. to the 28. 2. An accusation or reprehension of them Ver. 28 29. He called them unto Him By this appears that they were not present with Him when they did so blasphemously accuse him but they uttered that accusation against him unto the People behind his back in his absence See Matth. 12. 24. Quest Quest Why was our Saviour so carefull to Call them to him and to answer and confute this slander seeing they being absent he might have passed it over and have taken no notice of it Answ Answ Because it was a very wicked and blasphemous slander tending directly not onely to the disgrace of our Saviour's Person but also to the utter discrediting of all his Doctrine and Miracles and consequently to the exceeding dishonour of God and hinderance of the Gospel therefore he would by no means let it passe unconfuted Observ Observ Such as are unjustly slandeted or accused by others ought not to neglect or passe over such slanders without taking notice of them but they should be carefull to confute them and to clear their own innocency Especially