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
had rashly published that Miracle contrary to his command the People thereupon came so thick upon him that he could no more openly enter into the City to preach but was fain to be without in desert places 3. To avoid all shew of ambition and desire of Vain-glory in respect of himself as he was Man Observ 1 Observ 1. The truth of God is not to be published professed or made known by us unto others out of due time and season Though it be a truth in it self necessary and profitable to be known yet we are not to utter and make it known unseasonably that is to say at such time as the publishing of it is like to do hurt and to tend to God's dishonour or to the prejudice and disgrace of the truth it self The History of this great Miracle wrought by our Saviour upon this blind man was a part of God's truth and such a truth as was in it self necessary and profitable to be known yet our Saviour forbids the same to be published openly and commonly at this unfit and unseasonable time when it was like to do more hurt than good if it should have been made common and publick forthwith To teach us that although we ought to be ready to publish the truth of God to others both the truth of his Word and of his Works so far as we have a calling to do it yet we ought not to do it out of due time and season when more hurt than good is like to come thereof In this case we are rather to glorify God by a wise and discreet silence and concealment of some part of the truth at least for a time till better and more fit occasion be offered for the uttering or publishing of it unto others Eccles 3. 7. There is a time to keep silence and a time to speak For example when we are in the presence and company of such persons as are not fit to hear the truth of God professed or published nor likely to profit by it as before malicious open enemies and scoffers at the truth either of the Word or Works of God here silence is best and by it we more glorify God at such a time than by a rash and unseasonable uttering or professing of the truth Thus our Saviour himself though at all fit and seasonable times he was ready to profess and give testimony to the truth and that even before the enemies of it when there was hope of doing good thereby yet at other times he was silent and refused to answer and to publish the truth as we see Matth. 26. 63. being falsly accused before the High-Priest he held his peace So before Pilate being again accused by the chief Priests and Elders He answered nothing So Luke 23. 9. Mat. 27. 12. before Herod The like Wisdom is to be used by us in concealing the truth of God sometimes before such as are not like to reap good by it but rather to dishonour God the more For we are not to give holy things to Dogs c. Matth. 7. ver 6. Vse Vse To reprove such as do rashly utter or make profession of the truth of God either out of his Word or concerning his Works at unseasonable times or before unfit Persons which tends to God's dishonour and to the hurt and prejudice of the truth it self Therefore take heed of this rashness and indiscretion and learn to make choice of the fittest times to profess and make known to others the truth of God so far as we have a calling so to do that God may be glorifyed and our selves and others edifyed thereby See before Chap. 1. 44. Though we must never deny or conceal the truth of God's Word or Works when we have a Calling to profess or publish the same yet all truths are not to be uttered or professed at all times but then onely when it makes for God's Glory Prov. 15. 23. A word spoken in season how good is it So Prov. 25. 11. Observ 2 Observ 2. In that our Saviour forbids him so much as to go into the Town of Bethsaida again lest that should occasion him to publish the Miracle there contrary to his command We may learn a Point of Christian Wisdom to be practised by us which is not only to refrain that which is evil and unlawful but also to shun and take heed of the very occasions of evil whereby we are in danger to be tempted allured or drawn to do that which is unfit and unlawful for us as to shun the society and company of the wicked and profane to hate the Garment spotted with the Flesh Jude ver 23. Prov. 23. 20. Be not amongst Wine-bibbers c. Prov. 22. 24. Make no friendship with the angry man lest thou learn his wayes c. Come not in such places where we shall have occasions to draw and tempt us to evil and to do contrary to Christ's Commandment c. Be careful to shun all occasions of sin especially of such sins as we are most in danger of c. If thou be in danger of being tempted to the sin of Unchastity make a Covenant with thy eyes as Job 31. 1. and take heed of society with such as are of unchast or wanton behaviour Prov. 5. 8. Come not nigh the House of the strange Woman The not practising of this wisdom in shunning the occasions is one cause that many fall so often dangerously yea after they have repented or made shew of it yet return to their vomit because there is no care to shun occasions of those sins they have been given unto Mark 8. 27. And Jesus went out and his Disciples into the Towns of Cesarea Philippi and by the way he asked May 15. 1625. his Disciples c. HAving finished the fourth principal part of this Chapter touching the Miracle wrought in restoring a blind man unto his sight near to the Town of Bethsaida Now we are come unto the fifth part in which the Evangelist recordeth unto us a special Conference which our Saviour had with his Disciples by the way as he journeyed to the Towns of Cesarea Philippi touching the opinion and perswasion which the common People and themselves had of his Person This is set down from this 27. to Ver. 31. Where consider four things 1. The Occasion of this Conference Our Saviour's going forth with his Disciples to the Towns of Cesarea Philippi 2. The place where he had this Conference with them It was by the way as they travelled thither 3. The Conference it self consisting of two parts 1. A two-fold Question or Demand of our Saviour to his Disciples touching himself or his Person 1. What was the Common People's Opinion of Him Whom do men say that I am 2. What was their own perswasion Ver. 29. Whom say ye that I am 2. The Answer of his Disciples to this two-fold demand To the former they answer That some of the People held him to be John Baptist some to be
when she would have Christ to cast the Devil out of her Daughter prayeth him to have mercy upon her self And ver 25. She came and Worshipped saying Lord help me So David 2 Sam. 12. 22. Who can tell whether God will be gracious to me that the child may live Children are not onely near and dear to their Parents but a part of them as it were in that they do receive their natural life and beeing from them and therefore when any Parent doth see God's hand upon his child by any affliction as sickness pain c. he should acknowledge that God doth correct him in his child and accordingly should be affected with his child's affliction as his own the rather because the Lord may and doth oftentimes visit the sins of the Parents upon their Children as he threatneth in the second Commandment which moved the Widow of Zarephath 1 King 17. 18. presently to apprehend and acknowledge her own sins when God did smite her child with Death Mark 9. 23. Jesus said unto him If thou canst believe c. May 6. 1627. THE third part of the Conference between our Saviour Christ and the father of the Lunatick child viz. Our Saviour's Reply unto that Answer which the father of the child made unto his Question touching the time How long his child had been in that case as we heard in the two former verses The Answer of the father was That his son had been so from a child or from his infancy And withall in hiâ— Answer he took occasion as we have heard both to lay open further unto Christ the misery of his child â—â—d also to renew his earnest suit and prayer for the dispossessing and healing of him Now to that prayer or petition our Saviour here replyeth yielding and promising that his petition might and should be granted conditionally that he could believe and for confirmation hereof he takes occasion further to set out the Power and Vertue of Faith affirming that all things are possible unto him that believeth In the words two things are contained 1. The condition which our Saviour requireth of this man for the obtaining of his request and prayer for his son viz. That he should believe If thou canst believe 2. A further declaration of the Power and Efficacy of true Faith in that he saith All things are possible c. Of the first If thou canst believe That is by true Faith rest perswaded of my Power and willingnesse or readinesse to help thy son by working this Miracle upon him Here note That our Saviour doth not speak properly of justifying Faith or of Faith as it doth justify that is to say as it doth apprehend the main promise of the Gospel touching forgiveness of Sins and Salvation by Christ but of that Faith which is by Divines called the Faith of Miracles which is noâ—hing else but a belief of the Divine Power of God or of Christ for the effecting of some miraculous work And yet our Saviour doth not here exclude justifying Faith but include it rather especially in the words following forasmuch as it is one and the same Faith in general by which true Believers do apply the promise of remission of Sins and Salvation and by which they do believe the Power of God for the effecting of some miraculous work onely it is distinguished in regard of the object for the general object of Faith is the whole word of God and every Divine Truth revealed And there is no doubt but the father of this child did in some measure believe both though but weakly as yet Fides â—ustificans fides Miraculorum est eadem genere non specie Paraeus de Justif lib. 1. cap. 5. pag. 87. Quest Quest Why doth our Saviour speak thus conditionally or doubtfully If thou canst believe c. seeing he was not ignorant that he did already in some measure believe Answ Answ 1. To put him in mind of the weakness of his Faith and to stirr him up to labour and strive for more strength of Faith as we see he did presently hereupon ver 24. 2. Because in his prayer or petition he spake doubtfully of Christ's Power If thou canst do any thing c. thereby seeming to impure the matter unto some weakness in Christ if his child were not healed therefore our Saviour answers him with this conditional Speech touching his own Faith saying If thou canst believe thereby implying That the onely cause that could hinder the working of this Miracle upon the child was the weakness of his own Faith and not any unability or weakness in Christ himself Note further That when our Saviour saith If thou canst believe Here seemeth to be an Eclipsis or defect of something which is to be supplyed to make the sentence full q. d. If thou canst believe that which thou desirest shall be done for thee See Piscator in locum All things are possible c. The more to stirr up and strengthen the Faith of this father of the child our Saviour takes occasion to set out unto him the excellency and power of Faith Now these words are not so to be understood as if Faith did inable the Believer to do all things of himself or by his own power but that it is a means by which the Believer is inabled to procure or obtain all things to be done for him by the Power of God See Piscator and Marlorat in locum Neither is it to be understood of all things simply and absolutely but of all such things as are agreeable to God's revealed Will and do make for his Glory and for the good of the Believer All such things are possible to the Believer that is the Believer is able by Faith to procure or obtain them to be done for him by the Power of God Observ 1 Observ 1. When we want any blessing or benefit which we desire and are hindred and kept from enjoying it longer than we desired the fault is not in the Lord but in our selves either because we want Faith to believe God's Power and Goodness towards us or because we do not so earnestly pray and seek to him for such Blessings as we should or by reason of some other sin which remains unreformed in us and so doth hinder and keep us from enjoying such or such Blessings which we desire The father of this Lunatick-child seemeth in the former verse to lay the fault upon Christ himself imputing the matter to some weakness in him if his child should not be healed but our Saviour here plainly tells him that the fault was in himself even the weakness of his own Faith which therefore he useth means to stirr up and strengthen This shews where the fault is when we do at any time want any Blessing which we desire for our selves or those which belong to us as our Children Friends c. It iâ— not in God but in our selves Mark 6. 5 6. Our Saviour could do but few great workâ— at Nazareth
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
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
some sort partake in that honour in that they are his Brethren So it is with all faithful Christians Christ Jesus their eldest Brother being advanced to great Dignity they all do in some degree partake with him in his honour and dignity in that they are his Brethren See then the Dignity of good Christians well may such be called the excellent of the earth Psal 16. 3. What though thou be scorned reproached despised in the World Let this comfort thee If thou be a Believer in Christ thou hast honour enough in that Christ Jesus the Son of God who is more excellent than the Angels is thy eldest Brother thy Husband thy Head Use 3 Vse 3. See how honourable a thing it is to be a Professor of Christ and of his Religion and Gospel If it be an honour to bear the cognisance or to wear the cloath of some Noble man or Prince How much greater Dignity is it to bear the name of Christ being baptized into it and to make Profession of his Word Be not then ashamed of this Profession before men See Luke 9. 26. Imitate the Martyrs in professing and confessing Christ and his Truth boldly even to the Death Vse 4 Vse 4. Seeing Christ is so worthy a Person let us accompt it our honour to serve him it is an honour to do service to an earthly Prince Let us esteem it our greatest honour that we are admitted of Christ Jesus the King of Kings to do him service to hear his Word to pray to him to praise his name c. Rejoice and glory in this that thou art called to perform these excellent services to Christ and shew thy readiness to perform them upon all occasions Think how unworthy thou art to perform such great and excellent services as these are unto Christ seeing John Baptist thought himself unworthy of so mean a service as to unloose the latchet of Christ's shoo So Luke 7. The woman wiped Christ's feet with the haire of her head John counted this an honourable service How much more honourable a service is it to hear the Word of Christ preached to thee to speak to him in Prayer to partake in his Sacrament c. Wouldst thou be willing to unloose Christ's shoo if he were now on earth Oh be much more forward to hear him speak to thee out of his Word and to speak to him by thy Prayers to relieve and help his poor Saints c. These are farr more acceptable services to Christ than the unloosing of his shoo Obser 2 Obser 4. I am not worthy c. Here further we learn by the example of John's humility that the Servants of Christ especially his Ministers such as John was must carry a mean opinion and conceipt of themselves and of their own gifts though never so excellent John was a man of extraordinary parts and gifts for it is said Luke 1. 17. that he should go before Christ in the spirit and power of Eliah and yet we see here how he doth abase himself in his own opinion thinking himself unworthy to do the meanest service unto Christ. Thus it must be with all the Servants of Christ they must be low in their own eyes and think humbly of themselves Christ himself teacheth this lesson in special to all his Disciples and Servants Mat. 11. 29. Learn of me that I am lowly in heart c. The same is taught by the Apostle Ephes 4. 2. Col. 3. 12. Especially Ministers of Christ must be humble-minded See the Example of Paul 1 Cor. 15. 9. I am the least of the Apostles not worthy to be called an Apostle c. Use 1 Use 1. This condemns the Pride and haughriness of such Ministers or others who are lifted up so high in a conceipt of their own gifts and good parts thinking themselve to be something in themselves like that proud Pharisee Luke 18. who stood so much upon his own goodness and righteousness But remember that Gal. 6. 3. If any seem to be something when he is nothing he deceiveth himself in his own imagination The fuller the Vessel is of Aire the emptier of good Wine it is So a Christian the fuller he is with self-conceipt of his own goodness holiness c. the more empty he is of Grace and Goodness Vse 2 Use 2. If we would shew our selves to be Christ's Servants labour for true humility and lowliness of mind especially we that are Ministers we must be patterns of humility to others learn this of him our Master Seek lowliness as it is said Zeph. 2. 3. Labour more and more for a sense of our unworthiness of the least of God's favours as Jacob Gen. 32. 10. Mark 1. 8. I indeed have baptized you with water but He shall baptize you with the Holy Ghost August 2. 1618. IN the former verse John Baptist shewed the Dignity of Christ's Person in comparison of his own Person extolling Christ as one mightier than himself and abasing himself as unworthy to do the least service unto him Now in this Verse he setteth forth the Dignity or Excellency of Christ's Office in comparison of his own Office which he executed in and about the Sacrament of Baptism Where he sheweth First The meanness of his own Office in that he onely baptized with Water externally 2ly The excellency and pre-eminence of Christ's Office in that he should baptize them inwardly with the Holy Ghost I have baptized you with Water John's purpose here is not to compare his outward Baptism with the outward Baptism of Christ administred either by himself or his Apostles for as for himself he never baptized any Joh. 4. 2. And as for the Baptism which he commanded his Apostles to administer here is no mention at all of it in this Text neither have the words of this Verse any relation to it But the purpose of John is to compare his Office or Ministry in Baptism with the Office and work of Christ in or about Baptism in that his own Office is to wash the Body with Water but the work of Christ is to cleanse the Soul by the Holy Ghost But he shall baptize you with the Holy Ghost that is by the divine operation and vertue of his Holy Spirit he shall purge your souls and consciences from sin Now from this place the Papists would gather a substantial difference between the Baptism of John and the Baptism of Christ which he commanded his Apostles afterwards to administer For they say that John's Baptism did not remit sins nor was comparable to Christ's Baptism that is the Baptism of the Apostles instituted by Christ but it was onely a preparative to the Baptism of Christ by which alone Grace and Forgiveness of sins was conferred actually See the Rhemists on Matth. 3. 11. and on Mar. 1. 4. But this their Collection is easily confuted For first It is against the scope of the words which is not to shew any substantial difference between the outward Baptism administred by
But know this that as a great Fall should not keep a man from rising again and as a dangerous Disease doth not keep a man from seeking to the Physitian so thy great sins should not hinder thee from coming to God by Repentance they should rather cause thee to make more haste unto God that he may pardon them There is a multitude of mercies with him for the pardoning of great Iniquities See Isa 1. 18. Though your sins be as Crimson and Scarlet c. David's Adultery and Murder were foul sins yet they kept him not from Repentance the Jews Sin in crucifying Christ was most heinous yet even they are called to Repentance Act. 2. A second hinderance is The profit and pleasure of sin Some sins bring in profit as Usury Oppression Covetousness false Dealing c. Other sins are sweet and pleasant to Man's corrupt Nature And thus by the profit and pleasure of sin men are allured to continue in their sins For removal of this hinderance of Repentance Consider 1. What shall it profit a man to gain the whole World and to lose his own Soul Mat. 16. 20. Besides all that is gained by sin hath God's Curse following it 2. Touching the Pleasures of sin Know this that howsoever it be sweet in the committing yet afterward it will be most bitter to us Prov. 20. 17. Bread of deceit is sweet but Gravel in his mouth afterward c. The pleasure of sin is short but the pain and torment which it will cause to thee is endless Delectat in momentum cruciat in aeternum Look at the End not at the Beginning of all sin A third hinderance is The difficulty of Repentance It is painful and tedious to the Flesh to humble and afflict our selves for our sins to have the heart broken with godly sorrow c. This painfulness of Repentance so discourageth some that they are loath to set about the practise of it But for this know 1. That the great benefits that come of it as inward Joy Comfort Peace of Conscience c. these do abundantly make amends for all our pains taken The dressing and searching of a Wound or festred Sore is painful yet we endure it in hope of future ease and soundness of Body So must we in the matter of our Souls 2. Some sins are as painful or more painful to commit than Repentance is to practise 3. Heaven is worth all our pains The fourth and last Impediment of Repentance is The vain hope of longer life Men think they shal have time enough hereafter to repent If they can have but an hour on their Death-bed it is enough c. But deceive not thy self For 1. Though thou live longer yet art thou not sure thou shalt have grace to repent when death shall come God must work it in thee thou canst not turn to him of thy self without his Grace inabling thee 2. Though true Repentance is never too late yet late Repentance is but seldome true and unfeigned The Repentance which many make shew of on their death-beds comes oftentimes rather from fear of Hell and of God's Judgments than from true hatred of sin and so it is to be feared that it dyes with the party Therefore beware of putting off Repentance in hope of longer life Hebr. 3. To day if ye will hear his Voyce harden not your hearts c. God hath not promised thee To Morrow Qui promisit poenitenti veniam non promisit dilationi crastinum diem Ambros Mark 1. 15. And believe the Gospel Octob. 25. 1618. HAving spoken of the first part of our Saviour Christ's Exhortation in which he stirreth up to Repentance Now we come to the second part in which he exhorteth to the practise of Faith in these words Believe ye the Gospel In the words we have two things 1. The Act of Believing 2. The Object or matter to be believed The Gospel Touching the meaning of the words it is needful to shew briefly 1. What is meant here by the Gospel 2. What it is to believe the Gospel By The Gospel understand The glad Tidings of Reconciliation with God and of Salvation by Christ or the Doctrine of free Grace and Salvation by Christ 2 Cor. 5. 19. it is called The Word of Reconciliation and Ephes 1. 13. The Gospel of Salvation Now to Believe the Gospel is not onely in general to be perswaded of the Truth of all things in the Gospel but particularly to apply to our selves the Doctrine of the Gospel and the Promises of Salvation by Christ contained in it Therefore in the Greek it is Believe in the Gospel which phrase of speech doth imply a particular applying of the Promises of the Gospel to our selves and a relying upon them This is the sense of the words In handling them I will first speak of Faith in general and then of the Object of it as it is here mentioned namely The Gospel Touching the first which is Faith it self Sundry Points are to be spoken of it 1. What Faith is 2. The Degrees of it 3. The necessity of this grace for a Christian 4. The special marks whereby to discern it 5. The means to get and encrease it 6. The lets and hinderances which keep men from it are to be removed Quest First of the first Point What is Faith Answ Answ True justifying Faith for of that we speak here and of that our Saviour Christ speaketh in this place is a Grace wrought in us by the Spirit of God whereby we apprehend and apply Christ and all his benefits to our selves Joh. 1. 12. To receive Christ and to believe in him are put for the same and Gal. 3. 14. We receive the promise of the Spirit by Faith More particularly in true Faith there are three things which are as the parts of it The first is Knowledge of Christ as he is revealed in the Gospel The second is Assent of the mind unto the truth and certainty of those things which are known of Christ The third is a particular applying of those things to our selves when we rest perswaded that the Promise of Salvation made in Christ belongs to us in particular and in this particular Application of Christ stands the very life of Faith Thus Paul did particularly apply Christ to himself Gal. 2. 20. I live by Faith in the Son of God who hath loved me and given himself for me So Thomas Joh. 20. 28. My Lord and my God Here then observe against the Papists that true Faith is not onely a general belief of the truth of God's Word but a particular applying of Christ or of the Promise of Salvation by Christ And this is proved by these Reasons Reas 1 1. In the 6. Chapter of John Verse 54. Believing in Christ is called Eating of his Flesh and Drinking of his Blood So Austin Crede manducâsti And the Rhemists are forced to confess it on the 32. ver of that Chapter Now this comparison shews the Nature of
Faith that as in eating and drinking there is an applying of Meat and Drink with the hand to the mouth and so a receiving of it into the stomach for the Nourishment of the Body so in believing there must be a particular applying of Christ the bread of Life to the Soul for the spiritual nourishment of it Reas 2 2. Joh. 3. 16. Whoso believeth in Christ shall have everlasting Life Now if to believe in Christ were onely in general to believe all things to be true which are revealed in the Word touching Christ then not onely many wicked men but the Devils should be saved for they believe the History of the Gospel to be true as may appear because they confessed Christ to be the Son of God c. and Jam. 2. 19. They believe and tremble yet they shall never be saved therefore in saving Faith there is something more required than a general assent to the truth of the Word namely a particular Application of Christ c. Reas 3 3. True Faith breedeth Peace of Conscience Rom. 5. 1. and confidence towards God Ephes 3. 12. But a general perswasion of the truth of the Word will not work these effects onely a particular Application of Christ will do it this therefore must be in true Faith Thus we see that in true Faith there must be a particular applying of Christ Therefore let none content themselves with that Popish Faith which is onely a general Belief of the truth of the Word Ignorant People think this is a good Faith but it will deceive them if they trust to it The second thing to be spoken of is The Degrees of true Faith which are two The first is a weak Faith yet true and sincere The second is a strong Faith A weak Faith I call that which is mixed with much doubting which doth generally assail it and often prevail much against it This weak Faith is nothing else but an earnest and unfeigned desire of being reconciled to God in Christ with a hearty sorrow for our Unbelief and with a care to use all means for the encrease and strengthning of Faith God accepts this Desire in stead of a stronger Faith Therefore the promise of blessedness is made to it Matth. 5. 6. Blessed are they that hunger and thirst after Righteousness c. and Revel 21. 6. I will give unto him that is athirst c. Such a weak Faith was in him Mar. 9. 24. I believe help my Vnbelief and Matth. 8. 26. The other Degree is a strong Faith by which I understand a more full perswasion of God's Love in Christ and of Salvation by him This was in Abraham Rom. 4. 20. Who did not doubt of the Promise c. and in Paul Rom. 8. 38. This is not wrought in a Christian at the first but in tract of time after one hath had many experiences of God's Love This measure of Faith we must all strive unto yet the other weak Faith if it be sincere and unfeigned doth truly apprehend Christ though weakly As a weak Eye-sight might look upon the Brazen Serpent as well as a stronger sight Therefore let not such be discouraged who find onely this weak Degree of Faith in themselves onely look to this that it stand not at a stay but that it grow in thee and that to this end thou use all good means else it never was true Faith if it continue still as weak as at first and grow not to more strength by Degrees The third Point is The necessity of Faith for a Christian which may appear by these Reasons Reas 1 1. It is the onely instrumental cause in us of our Justification and Salvation Rom. 5. 1. Justifyed by Faith c. Mark 16. 16. He that believeth shall be saved c. It is that alone which uniteth us to Christ by which he dwells in us Ephes 3. 17. and so by it we come to be partakers of all the saving benefits of Christ as God's favour Forgiveness of Sins and Salvation it self Reas 2 2. Hebr. 11. 6. Without Faith it is impossible to please God The best works we perform if they be not done in Faith believing that the person and work is accepted in Christ they are unpleasing to God yea they are sins Rom. 14. ult Reas 3 3. Faith is the means of up-holding our spiritual and temporal life Gal. 2. 20. Hab. 2. 4. Without Faith we cannot live the spiritual life of Grace because by it alone we are united to Christ and so receive Influence of Grace and of spiritual life from him He is life but we partake not of this life but by Faith Again without Faith we cannot lead our temporal life in such manner as may be pleasing to God and comfortable to our selves It is Faith which must guide and order our temporal life in such manner as God requireth causing us to seek his glory in all our wayes and to depend on him in all estates as well of adversity as prossperity Thus we see the necessity of Faith for every Christian In the fourth place let us see some special marks and signs by which we may examine whether we have true Faith 1. True Faith purifieth the heart Act. 15. 9. causing in us a constant purpose and striving against all sin yea against our most inward and secret corruptions It will cause not onely a wandring and inconstant purpose of avoiding sin but a constant purpose True Faith cannot stand with a purpose of continuing in any known sin He that believes truly that his sins are forgiven by the mercy of God in Christ that person believeth withal that he must not live in sin because it is offensive to God Examine thy self by this property of Faith whether it be in thee Art thou careful to purge thy heart and life from sin c. 1 Joh. 3. 3. Art thou careful not to defile thy Conscience with sin True Faith cannot stand with an evil conscience 2. Where true Faith is there will be a daily striving against Unbelief and doubtings with a careful use of the means whereby these doubtings may be subdued and the heart setled in a stedfast belief of God's promises Now these means are the Hearing of the Word Use of the Sacrament of the Lord's Supper Prayer c. Where Faith is there will be a conscionable use of these spiritual exercises for the strengthning of Faith Examine thy Faith by this mark Doest thou feel contrary doubtings and much Unbelief in thy heart And doest thou hate thy doubtings and constantly strive and pray against them Doest thou say Lord I believe help my Vnbelief It is an Argument thou hast Faith in some measure Some say they never doubted of their Salvation this shews they never truly believed for Faith is mingled with Unbelief and causeth a strife against it in all that have it 3. True Faith is fruitful in 〈◊〉 works especially in the works of Love Gal. 5. 6. Faith worketh by Love Jam. 2. It is
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
the sound truth of the Word 2. By labouring for zeal and power in the delivery of it 3. By leading an unblamable life so as to be a pattern of holiness to his flock See 1 Tim. 4. 12. By this our Saviour Christ did winn Authority to his Doctrine Vse Use This reproves those Ministers which expose and lay open themselves and their Ministry to contempt either by their corrupt and unsound Doctrine or by their cold and powerlesse delivery and handling of the Word or else by their loose carriage in their lives These like the sons of Eli cause the People to abhorr the service of the Lord 1 Sam. 2. 17. Observ 3 Observ 3. And not as the Scribes This implyes That the Scribes were very faulty in their manner of teaching in that they taught in such a cold dead and powerless manner And as in their manner of teaching so also in the matter of it as appears elsewhere in the Evangelists in that they taught their own traditions instead of the pure word of God And yer our Saviour did not seperate from their Assemblies nor require his Disciples to do so but allowed them to hear these corrupt and cold Teachers because they stood in the place of publick Teachers having an outward calling in the Church and did also teach some truth See Matth. 23. 2 3. Against our Separatists Whence we may learn That we ought not wholly to separate from the Ministry of such Pastors or Teachers who are faulty in the matter or manner of their teaching but we may lawfully hear them if they have an outward Calling and be Authorized in the Church and do teach some true and sound Doctrines Mark 1. 23 24 c. And there was in their Synagogue a man with an unclean Spirit and he cryed out saying Dec. 15. 1618. Let us alone what have we to do with thee thou Jesus of Nazareth Art thou come to destroy us c. NOw we are come to the fifth and last History recorded in this Chapter of certain Miracles wrought by our Saviour in Galilee These are set down two wayes 1. Some of them particularly 2. Others in common and generally as we may see Ver. 23 33 34. Those that are particularly recorded are three in number The first is The casting out of a Devil out of one that was possessed from the 23 Ver. to the 29. The second is The curing of Peter's wives Mother of a Feaver from the 29 Ver. to the 32. The third is The cleansing of a Leper from the 40 Ver. to the end of the Chapter Touching the first of these Miracles namely the casting out of a Devil from one that was Possessed We may consider in it three things 1. The person upon whom the miracle was wrought described first by his present afflicted condition He had an unclean Spirit 2. By the Place where he now was In their Synagogue 3. By his outward carriage or behaviour towards our Saviour Christ And that in two things 1. His crying out 2. In the words which he uttered to our Saviour in crying out Of which we shall hear when we come to them The second thing to be considered in this History is the Miracle it self Ver. 25 26. The third is The consequents of it Ver. 27 28. A man with an unclean Spirit In the Original it is a man that was in an unclean Spirit Which Phrase implyes thus much That he was bodily possessed with a Devil or wicked Spirit See Luke 4. 33. An unclean Spirit did really enter into him and possesse his Body c. For the conceiving of this we must here note That the Devil may be said to be in Men or to enter into them two wayes 1. In respect of his operation and working upon their hearts and minds by his suggestions and temptation◠whereby he entiseth and draweth them to sin And thus he is in all wicked men Eph. 2. 2. So in Judas Luke 22. 3. But this is not here meant 2. In respect of his very substance or essence when he doth really enter into mens Bodies and being in them doth work and move in them at his pleasure See Bucer and Zanchy And thus was the unclean Spirit in this man here mentioned in the Text Therefore our Saviour bids him go out of him afterwards Here a Question is further to be answered touching the Devils entring into men's bodies to possesse them Quest Quest Why doth the Devil desire to enter into the bodies of Men and Women to possesse them Answ Answ Out of his inveterate malice and envy 〈◊〉 Mankind 1. That he having such near union with their persons may more 〈…〉 and entise them to sin by insinuating himself into their imagination or fancy by which he doth work on their outward senses 2. That he may the more easily hurt their bodies by offering violence to them and by afflicting and torturing them Therefore we read in the Evangelists how the Devils did often torture the bodies of such as were possessed by them sometimes rending or tearing them sometimes violently hurrying them from place to place sometimes casting them into the Fire and Water c. Unclean Spirit That is a Devil one of those wicked Angels or Spirits of Hell They are called unclean Spirits here and in many other places of the Evangelists 1. To distinguish them from the good Angels who on the contrary are called Holy Mark 8. ult 2. To shew their nature and disposition viz. That they are most impure in themselves and seek to defile all other Creatures of God especially Mankind The words following shall be explained afterward We come to the Instructions to be observed out of the Words that have bin opened Observ 1 Observ 1. First observe here That the Devil is a most malicious enemy to Mankind desiring and seeking by all means to do hurt and mischief unto mens Souls and Bodies therefore he is said to be a murderer from the beginning Joh. 8. 44. Revel 9. 11. Antichrist is called Abaddon and Apollyon both which words the one in Hebrew the other in Greek signifie a Destroyer much more doth these names agree to the Devil This hi◠malice he sheweth 1. Against the Souls of Men in tempting and drawing them to sin by his wicked suggestions that so he may bring them to eternall destruction 1 Pet. 5. 8. A roaring Lyon seeking whom to devour c. See also for this Luke 22. 31. Sathan desired to winno◠them thereby shewing his great malice Acts 5. 3. Sathan filled the heart of Ananias c. 2. He shews his malice against the bodies of men which he doth sometimes by entring into them to possess them as we see in this place and in many other examples in the Gospel of those that were possessed by wicked Spirits and were much tortured and afflicted by them and sometimes though he enter not really into them yet he useth means to strike them outwardly with bodily diseases aches or infirmities
thee c Dec. 27. 1618. WEE have heard how the Devil in this party possessed doth expostulate with our Saviour Christ about the cause of his molesting him and his fellows the other wicked Spirits in going about to dispossesse them in these words What have we to do with thee c Now in the words following He doth farther expostulate with Him about the end of his coming whether it were to destroy them Art thou come to destroy us Viz. Before the due time appointed for our destruction for that is implyed as may appear by comparing Matth. 8. 29. Art thou come hither to torment us before the time By Destruction The Devil here meaneth that full finall and last destruction judgment or punishment which he knows is to be inflicted on him and his fellows by Christ at the last day or day of generall Judgment And because he did already begin to feel the Divine Power of Christ therefore by these words he seems to intimate another reason besides that before implyed to move our Saviour not to put him to farther torment by casting him out viz. because the time appointed for their full and finall punishment was not yet come So much of the meaning of the Words Art thou come to destroy us Observ 1 Observ 1. The Devils have not as yet their full and perfect Damnation or punishment inflicted upon them God's Wrath is not yet come upon them to the uttermost This is plainly implyed when they ask Christ Whether he were now come to destroy and damn them to the full Luke 8. 31. That Legion of Devils requested our Saviour not to command them to go out into the Deep that is the place of full and perfect torment which they shall be cast into hereafter which shewes that they are not in it already 2 Pet. 2. 4. They are in Chains of Darkness reserved unto Judgment So Jude 6. ver and Matth. 25. 41. Everlasting fire is prepared for the Devil and his Angels therefore they do not yet burn in it so as they shall hereafter Those wicked Spirits are already entred into some degree of Hellish torments and this torment they carry about them wheresoever they become but their full judgment is not yet inflicted upon them Vse Hence we may gather a certain Argument that there is a Day of General Judgment yet to come in which the Devils and Reprobate Men shall be adjudged to full and finall Damnation If there were not a Day of Judgment to come how should those wicked Angels receive their full Reward of Judgment and Punishment But God's Justice requireth that when their sins are come to the full Height and Measure which they shall be at the last Day that then they should be punished with full and perfect Damnation We must therefore certainly believe a Day of general Judgment to come And not only believe it but daily prepare for it knowing that at that Day not onely the Devils shall be Judged but we also every one of us must hear the finall Sentence of our Absolution or Condemnation and withall we must then receive our full reward according to the things which we have done in the body whether good or evil 2 Cor. 5. 10. Quest Quest How should we prepare our selves against that Day Answ Answ 1. Get true Faith in Christ that we may be found in Him at the Last Day Then shall we lift up heads and hearts with comfort at the appearing of Christ 2. Repent of our sins and renew our Repentance daily See Acts 17. 30 31. Observ 2 Observ 2. The Devils do stand in great fear of the Day of Judgment and of that full and finall torment which then shall be inflicted upon them This appears in that they demand here of Christ whether he were already come to destroy them before the appointed time of full Judgment shewing that they much feared that time See Luke 8. 31. and Jam. 2. 20. Where it is said That they Tremble which must be understood chiefly in respect of the Day of Judgment and of that finall accomplishment of their Damnation which then they must feel Use Use See then the stony hardnesse or 〈…〉 Mens hearts who live so securely in their sins and are so hardned in them that they are little or nothing moved with any 〈◊〉 trembling at the consideration of the Day of Judgment when Christ shall come in flaming fire to render Vengeance to suc◠wicked Ones But it were much better for them now to be moved with fear of that terrible Day and speedily to turn from their sins that they might be saved in that Day of the Lord than securely to go on in their sins and so to be surprized unawares at that Day by the wrath of God which then shall be powred out on all the Reprobates Surely if the Devils themselves tremble at that Judgment to come then it is like to prove a terrible Judgment to all wicked Men and Unbelievers that shall then be found in their sins So much of the second thing considered in this Speech of the Devil unto Christ viz. His expostulating or reasoning with him Now followeth the third thing namely his profession of Christ in these words I know thee who thou Art c The meaning of the words is first to be shewed I know That is do acknowledge and believe who thou art the Devil speaks not here of a bare knowledge or understanding of Christ but of such a knowledge as was joyned with a generall assent to the truth of that he knew The Holy One of God It is likely that this title was then usually given to the Messiah by way of allusion to the Prophets as Psal 16. 10. See also Dan. 9. 24. Therefore the Devil giveth this title to Christ quasi diceret I believe thee to be that Messiah of whom the Prophets foretold Now this Title the Holy one of God is given to the Messiah because he was sanctified of God to be the Saviour of Mankind John 10. 36. And this sanctifying implyeth two things 1. The seperating of Him to this Office 2. The furnishing of Him with extraordinary holiness and grace fitting him for that Office Quest Quest Why did the Devil make this profession of his knowledge of Christ Answ Answ Not for any good end for although he sometimes speak the Truth yet it is still for some evil purpose So at this time he aimed not at the Glory of God or of Christ but he made this confession 1. To flatter our Saviour and so to perswade him if it might be to let him alone and not cast him out Therefore he commends him and makes shew of honouring him 2. No doubt he did it also to this end That he might bring the Truth it self which he professeth into suspition and disgrace because it received Testimony from him who is the Father of lies 3. To make the People suspect that our Saviour had some communion and familiarity with Satan or did work
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
or good name in comparison of it Therefore Rom. 1. 16. he saith he is not ashamed of the Gospell that is of the preaching of it though others might think it a disgrace to him yet he passed not for his own discredit so that the Gospel might be published and propagated by his means Reasons of this Point Reas 1 1. The furtherance of the Gospel makes for God's Glory and for the enlargement of his Church and Kingdom which things should be most dear to us above our own good name and credit Reas 2 2. The good success of the Ministry of the Word is a matter which tends to the spiritual good of our Souls which should be dearer to us than our good Name Vse Vse Reproveth such as seek themselves and their own glory and credit in the World more than God's Glory and the Enlargement of his Kingdom in the good success and free course of the Gospel Many both Ministers and others are faulty in this who if themselves can get and keep honour and credit in the World care not what becomes of the Gospel and the credit of it nor yet of the freedom and liberty of it Paul was of another mind and Affection as we see 2 Thes 3. 1. Observ 2 Observ 2. In that our Saviour forbids this Leper to publish the Miracle at this unseasonable time we learn further that all truths are not fit to be professed or uttered at all times though we must never deny any truth being demanded of it or lawfully required to professe it yet there is a wise concealment of the truth which is sometimes to be used See Eccles 3. 7. Quest Quest When are we to conceal the truth Answ Answ 1. When the Case stands so that the uttering of it may bring hurt to the truth it self so here the publishing of this Miracle was like to hinder Christs Preaching 2. When we are in the company of such persons who are more likely to Cavill and scoff at the truth then to make any good use of it 3. When we are in the company of such as are obstinate and malitious enemies of the Truth Matth. 7. 6. Thus our Saviour Christ was silent before the High Priest Matth. 26. 63. So before Pilate being accused of the Chief Priests and Elders it is said He answered nothing Mat. 27. 12. So also before Herod Luk. 23. 9. Though he questioned with him in many words yet he answered him nothing The reason why our Saviour was so silent before these was this because he knew them to be malicious enemies of the Truth therefore though at some other times he did speak to them and utter the truth when he saw it might do good yet at these times he was silent Vse Use This must teach us to be Wise and Discreet in uttering and making profession of the truth making choise of the fittest seasons for the Professing and Publishing of it Prov. 25. 11. A word fitly spoken or spoken in due time and place is like Apples of Gold in Pictures of Silver See also Prov. 15. 23. God is sometimes glorified by a discreet concealment of some truth for a time as well as by the bold and constant confession of it at other times So much of the Negative part of our Saviour's charge forbidding the Leper to publish the Miracle to others Now follows the Affirmative part in which he enjoyneth him what he should do on the other side 1. That he should go shew himself to the Priest 2. That he should offer for his cleansing c. where also is added to what end he should do these things viz. That it might be for a Testimony to them that is to the Priests Go shew thy self to the Priest Our Saviour alludeth to the Ceremoniall Law Levit. 13. Whereby it was commanded That when any person was suspected to be a Leper the Priest was to look on him and to judge whether it were the Leprosy or no if it were the Leprosy then he was to pronounce him unclean if it were doubtful he was to take order for the shutting of him up apart by himself for a certain time for further tryall But if it were no Leprosy then he was to be pronounced clean by the Priest So then our Saviour's meaning is That this Leper being cleansed should repair to the Priest and shew or present himself to him according to the Law that the Priest might judge of him and seeing him to be clean might pronounce him to be so and so he might be restored and admitted to the common Society of men from which he had bin before sequestred so long as his disease continued And offer for thy cleansing That is in token of thankfulnesse for thy cleansing Those things which Moses commanded That is which God commanded by Moses namely the Sacrifices appointed by the Ceremoniall Law to be offred by the Leper that was pronounced clean of which Sacrifices read at large Levit. 14. Now those Sacrifices were to be offred for a double end 1. To make Attonement with God for the Leper that was cleansed 2. In way of Thanksgiving for the benefit of health bestowed on him For a Testimony to them That is unto the Priest 1. To shew and testify unto them that thou art miraculously cleansed of thy Leprosy by my Divine power that so they may be driven to acknowledge me to be the Son of God and the true Messiah or else be left without excuse if they shall hereafter deny it 2. To testify thy thankfulness for this thy cleansing Object Obj. Christ came to abrogate the Ceremoniall Law Daniel 9. 27. Why then doth he bid this Leper observe these Ceremonies Answ Answ Though Christ came to abolish 〈◊〉 Ceremoniall Law yet it was not to be abolished presently upon the birth of Christ or immediately upon his comming into the World but it was to indure in regard of use untill the death of Christ See Col. 2. 14. and Ephes 2. 16. He slew 〈◊〉 by his Cross c. Therefore our Saviour himself in the mean time kept the Ceremoniall Law and commanded others to keep it So much in way of clearing the sense of the words Mark 1. 44 45. But go thy way shew thy self to the Priest and offer for thy cleansing those things which Moses commanded for a Testimony unto them But he went out and began to publish it much and to blaze abroad the March 28. 1619 matter insomuch that Jesus could no more openly enter into the City but was without in Desart places and they came to him from every quarter Observ OBserve From this that our Saviour injoyns the Leper in way of thankfulness for his health restored to go and offer those things for Sacrifice which the Ceremoniall Law required we learn that we ought to shew our selves thankfull unto God for all mercies and blessings received from him 1 Thess 5. 18. In all things give thanks especially for blessings received Psal 116. What shall I render to
nigh unto Him for the prease they uncovered the Roof where He was and when they had broken it up they let down the Bed wherein the sick of the Palsylay THese Verses and the rest that follow unto the 13th Ver. do contain the 2d general part of this Chapter In which is recorded the History of our Saviour Christ's miraculous curing of one that was sick of a Palsy at Capernaum In this History consider three things 1. The Antecedents or Preparatives which went before this Miracle unto the 10. ver 2. The Miracle it self ver 10 11 12. 3. The Consequents that followed upon it in the end of the 12. Verse The Preparatives are certain Actions performed partly by the friends of the sick and partly by our Saviour Christ The Actions performed by the sick party's Friends are chiefly two 1. Bringing him to the place or house where Christ now was by four men ver 3. 2. The presenting of him before Christ in the House amplyfied 1. By the difficulty which hindred The Prease 2. By the means which they diligently used for removall of that difficulty in that they brake open the top of the House and so let down the couch whereon the sick lay presenting him to Christ ver 4. The Action of Christ which he used as a Preparative to this Miracle was The spiritual curing of this sick party by forgiving his sins ver 5. One sick of the Palsy This is a Disease which as Physitians write of it doth cause a loosning and benumming of the sinews and muscles of the body which are the Instruments of feeling and moving and so depriveth either the whole body or some part of it of sense and motion This Disease is most dangerous and hard to cure especially when it possesseth the whole body or the greatest part of it It seemeth that this Palsy here spoken of was of this sort because it is said he was born by four other persons which shews that he was utterly unable either to go of himself or to be led by others and therefore was fain to be carried by them in his Bed or Couch They uncovered the Roof c. This they might the better do because in those Countryes they used to have their Houses built flat on the tops so as they could conveniently stand or walk on them See 2 Sam. 11. 2. and Act. 10. 9. They let down the Bed or Couch It was such a Bed in which the sick person night be carried up and down conveniently Now they did thus present the sick party lying in his Bed before Christ thereby to move him the rather to take pity on him and to cure him of this dangerous Disease Observ 1. These friends of the sick party shewed their love and mercy to him in bringing and presenting him to Christ to be cured Hence learn we That it is our Duty to shew Christian love and mercy to the afflicted and particularly to such as are visited with bodily sickness Prov. 17. 17. A Brother is born for Adversity and among other Adversities for the time of bodily sickness Quest. Quest How must we shew our Love and Mercy to those that are in Bodily Sickness Answ Answ By doing Duties of Love and Mercy to them as these principally 1. Visiting and comming to them Matth. 25. 36. 2. Affording them the best help comfort and succour that we can both for their bodies by providing for them necessary Dyet and Physick if they be of our charge and for their Souls by giving them Christian comfort Instruction Exhortation c. 3. Above all Praying for them and with them in their Sickness Jam. 5. 16. David did this for his Enemies Psal 35. 13. Reas 1 Reason 1. We profess to be fellow-Members of the same Mysticall body of Christ therefore we must have a fellow-feeling of others Miseries and be ready to shew it by the fruits of our mercy 2 Cor. 12. 25. So Paul 2 Cor. 11. 29. Who is weak and I am not weak Reas 2 Reason 2. We would have others to shew Love and Mercy unto us in our bodily sicknesses pains and griefs therefore do as we would be done unto As we would find mercy from others so shew mercy and love to others See this handled before chap. 1. v. 30. Reas 3 Reason 3. Christ accompts it as done to himself Matth. 25. and will so reward it at the last day Use 1 Use 1. To condemn the great want of Christian love and mercy in those that take no care of their Brethren in time of Bodily sickness If themselves be in health they scarse think of such as are in sickness though they be near to them they will scarse come at them much less afford them their help and comfort or their Prayers c. Vse 2 Use 2. Let us make Conscience of all Duties of Love and Mercy to the sick as opportunity and means is offered Hebr. 13. 3. Remember them that are in Adversity as being your selves in the body Remember to visiâ— and go unto them to comfort them to provide necessaries for the procuring of their bodily health to send to the Physitian for them c. But above all remember to pray for them As the friends of this sick party did with their arms bring and present him to Christ so let us by our prayers present our sick brethren unto Christ lay open and commend their weak and afflicted Estate unto God in our prayers Observ 2 Observ 2. These friends of him that was sick of the Palsy bearing love to him were content to take great pains to bring present him to Christ for when they were hindred by the press from comming to Christ they brake open the top of the house to let down the sick person before Christs presence c. Hence we may gather that where true love is there will be pains and diligence used in doing Duties of Love to others Therefore the Apostle commendeth the Thessalonians for their labour of Love 1 Thess 1. 3. and Hebr. 6. 10. God is not Unrighteous to forget your work and labour of Love c. 1 Cor. 7. 13. Love endureth all things it is content to endure any labour or pains for the good of those whom we love How painfull and diligent was that Woman in shewing her love to Christ in washing his feet with tears and wiping them with the hairs of her Head Luk. 7. 38. So the Jaylor Act. 16. 33. in washing the stripes of Paul and Silas Use Use See then that there is no true love or mercy in such as make shew of it in word or profession onely but will be at no pains in doing duties of Love and mercy to their Brethren This is no true love for that is laborious and diligent 1 Joh. 3. 18. Let us not Love inword and tongue but in Deed and truth Gal. 5. 13. By Love serve one another Observ 3 Obser 3. Though they saw it to be a difficult matter to present the sick
Sin in others 1. This is a Duty of Love and Mercy to their Souls in that we shew our selves careful and desirous to do good unto them by reclaiming them from their sin and so keeping back their Souls from the Pit of Destruction So Jud. 22. Have Compassion on some c. that is in reproving them gently that are tractable It is therefore a work of Compassion See Levit. 19. 17. 2. By this we shew our zeal for God's Glory when we shew our dislike of sin by reproving it in those that dishonour God by it Use Vse Let us make Conscience of this Duty of Love to the Souls of others that is of reproving sin in them with meekness and discretion especially Ministers of the Word must look to this Isa 58. 1. So also Parents Masters Husbands c. not to suffer sin unrebuked in their Children Servants and Wives Pull them out of the fire of Hell by Christian Reproofs And not onely such as have special charge of others must see to this but every private Christian as occasion serveth and in case he see hope of doing good upon his Brother that offendeth he is not to forbear reproving him in Christian sort We are apt in this case to make many excuses but remember that Eccles 11. 4. If we should see another running wittingly into the fire or water Would we not quickly blame him and hold him back And shall we see others endangering their Souls by sin and not reprove them and seek to reclaim them Ver. 9. Whether is it easier c. Observ Observ That the same Divine Power of God which is shewed in curing the Soul of sin is also manifested in the miraculous curing of bodily Diseases whence it follows that as none but God hath power to heal the Soul of sin by pardoning it so none but God hath power to cure bodily Diseases miraculously that is without ordinary means When the Prophets and Apostles cured some miraculously it was by the Power of God Act. 3. 12. The Devil himself and such as work by his help as Witches Wizzards and the like though they may work strange cures upon the bodies of others yet they cannot work a true Miracle in curing a Disease they cannot perfectly and truly cure such Disease as is simply incurable in nature The Devil may cure a Disease which men cannot cure but he cannot cure such a Disease as is in its own nature simply incurable as to restore one to sight that is born blind But I will not insist upon this Mark 2. 10 11 12. But that ye may know that the Son of man hath power on Earth c. VVEE have heard of the Antecedents or Preparatives that went before this Miracle of curing the sick of the Palsy Now followeth the Miracle it self by which our Saviour doth really prove unto the Scribes that he had power to forgive Sins As before ver 9. he proved it by Word so now He gives a reall proof of it in Deed. In the setting down of this Miracle consider two things 1. The manner of working this miraculous cure This is set forth by the words which he used at the time of effecting this Cure which words are spoken partly to the Scribes which sate by as also to the rest of the People that were present and partly to the sick of the Palsy The words used to the Scribes are those But that ye may know that the Son of man hath Power on Earth to forgive sins The words directed to the sick are these I say unto thee Arise and take up thy Bed and go thy way unto thy House The second thing to be considered is The miraculous cure it self effected by Christ's Power and manifested by certain outward Evidences in the sick party As 1. His rising up 2. His taking up his Bed 3. His going forth before them First to cleer the sense of the words briefly That ye may know c. These words were directed to the Scribes by our Saviour Christ for they are not the words of the Evangelist And in them our Saviour sheweth the Ground or Reason of his working of this miraculous cure namely that by this he might prove unto the Scribes and to the rest of the People that he was God and consequently had power to forgive sins The Son of Man Thus he calleth himself in respect of his humane Nature yet not excluding his Deity q. d. That Person who being God from Aeternity was in time made Man Vide infra Ver. 28. On Earth That is even in that state of Humiliation whilst he lived upon Earth q. d. I had not onely Power to forgive sins before I was Incarnate and came down from Heaven but also now since my coming in the Flesh and even in this low and mean condition of a Servant in which now I live I do still retain this Power I say unto thee Arise c. Our Saviour did not use these words as a means whereby to effect the cure but to testify his Will to cure him He effected the Cure by His Divine Power accompanying His Words And immediately he arose c. These words shew the Effect which followed upon the words of Christ or rather upon the Power of Christ accompanying his words the Effect was that the sick of the Palsy was immediately made whole and sound and was perfectly cured this appeared by his rising taking up his Couch and going forth before all the People All which Actions and gestures served to set forth and to prove both the Certainty and Truth of the Miracle as also the greatness and strangeness of it For it must needs be granted to have been a great Miracle that he which before by reason of his Disease was not able to go alone of himself nor fit to be led but was carried by four is now suddenly become so sound and strong in body that he can both rise up and walk and also take up his own Couch or Bed and carry it away from the place Note here that when it is said He took up his Bed it is to be understood of a small Bed or Couch as it is called Luke 5. 19. which was sufficient for one man onely to rest himself upon and therefore he might the more conveniently take it up and bear it And by this place it appears that in those times they used such small Beds or Couches which they might carry from place to place as occasion served Vide Danaei Quest in Marcum So much of the sense of the words Observ 1 Observ 1. First we learn here that our Saviour Christ in the state of his Humiliation on Earth had absolute Power and Authority to forgive sins Therefore Luke 7. 48. he pronounced Forgiveness of sins unto that sinful Woman which had washed his feet and wiped them with the haires of her head Now our Saviour Christ hath this power to forgive sins 1. As he is God it being the Property and peculiar Prerogative of
1. ver 24. Now whether our Saviour did cast out these Devils at this time out of the Possessed is not expressed but it is most probable that he did â—or he did not refuse at other times to dispossesse any that were brought unto Him So much of the meaning Observ 1 Observ 1. Here we are taught that our Saviour Christ hath absolute Power over all wicked Spirits and Devils being able to subdue and master them at his pleasure and to force them to subjection as he did here and at sundry other times while he lived on Earth for he no sooner commanded them to go out of the Possessed but presently they were forced to go out yea sometimes He cast out a Multitude of them at once as Chap. 5. Ver. 9. Now if he had this Power over the Devils while he was on Earth in the state of Humiliation How much more now being exalted to Glory See this Point before upon Chap. 1. Ver. 25. Observ 2 Observ 2. Further From the Attribute given to the Devils being called Unclean Spirits we learn that the Devils are most impure and polluted Creatures wholly polluted with sin c. See this also handled before Chap. 1. Ver. 23. Mark 3. 11 12. And the unclean Spirits when they saw hâ—m c. Octob. 17. 1619. IN these two Verses the Evangelist sheweth how our Saviour Christ did tame and master the wicked Spirits in such as were possessed In the words I considered two things 1. The behaviour of the Devils towards our Saviour 1. In falling down before him at the very fight of him 2. In crying out and confessing him to be the Son of God 2. The carriage of our Saviour towards them in that He rebuked them sharply that they should not utter him Touching their falling down before our Saviour I have spoken It follows to speak of their crying out and confessing of him And they cryed saying Thou art c. Some think that this Confession was forced from the Devils by the Power of Christ which he made them to feel Sic Calvinus in locum Howsoever it be whether they were forced to it or whether they made it willingly it is certain that in making this Confession they aimed not at any good End but at evil and sinister Ends. What these were see before Chap. 1. Ver. 24. Observ 1 Observ 1. In that the unclean Spirits do profess Christ to be the Son of God though it be in Hypocrisy and for evil Ends Hence observe that it is not enough for men to speak of Christ or to make an outward Profession of Him or of the Doctrine of the Gospel concerning Christ unless they do it in truth and sincerity of heart and for good and right Ends. The Devils themselves can make an outward Profession of the Truth of Christ's Person and Offices and of the Doctrine of the Gospel But it is for evil Ends as either to bring the Truth into disgrace and discredit causing men the more to doubt of it because he that is the Father of Lyes gives Testimony to it or else to make the World believe that he is a friend to Christ and to the Gospel when there is no such matter but the contrary So also wicked men and gross Hypocrites yea Reprobates may make outward Profession of Christ and of his Doctrine as we may see Matth. 7. 22. Many shall say to Christ at the last day Lord Lord Have we not by thy Name prophesyed and by thy Name cast out Devils and by thy Name done many great Works And then he shall profess to them I never knew you depart from me c. Judas though a Devil incarnate yet professed Christ and the Gospel and was a Preacher of it and even then when he came to betray Christ yet he could salute him kindly saying Hail Master and kissed him So that the vilest Hypocrites in the World yea the Devil himself may sometimes make an outward Profession of Christ Use Vse See then that we must not rest in a bare outward Profession of Christ's Name and Gospel as if this were enough to prove us good Christians Such as think so do miserably delude themselves If this were enough to speak well of Christ and of the Gospel and to profess love to them in word it were an easy thing to be a Christian and the Devil himself should then be a Christian But there is much more required of Christians Know therefore that our outward Profession of Christ and the Gospel is nothing worth nor shall ever do us good unless it be made in sincerity and truth of heart proceeding from a true love to Christ and his Gospel and unless also it be joyned with a holy practice and conscionable Obedience to the Word of Christ in our lives Not every one that saith Lord Lord c. Mat. 7. 21. So Luke 6. 46. Why call ye me Lord Lord and do not the things that I speak Observ 2 Observ 2. Further we learn here from this that these Devils do confess Christ to be the Son of God That there is an Historical Faith in the very Devils themselves whereby they know and believe in generall the History of the Gospel concerning the Person and Offices of Christ See this Point before Chap. 1. Ver. 24. It followeth Ver. 12. And he sharply rebuked them or straitly charged them yet so as withal he did reprove them That they should not utter him Or make him known or manifest who he was Not that our Saviour would have the Knowledge of his Person wholly suppressed for at another time he commended Peter for confessing him to be the Son of God Matth. 16. 17. and it was one end of his Miracles to prove his God-head but the Reasons why he forbad these unclean Spirits to utter him were these as we heard before Chap. 1. ver 25. 1. Because the Devils were no fit Persons to utter or teach the Truth of Christ's Person and divine Nature being the professed Enemies of Christ and of the Truth See Psal 50. 16. 2. Because they confessed Christ for evil and sinister ends 3. Because the time appointed for the full and clear Manifestation of the God-head and divine Glory of Christ was not yet come for this was not to be done till his Resurrection and Ascension See Matth. 17. 9. In the mean time he was to continue in his estate of Humiliation and Abasement and the Glory of his divine Nature was to lye hid after a sort under the Vaile of his Flesh until the time came in which it was more fully to be manifested So much of the sense of the words Observ 1 Observ 1. Here first we learn not to hearken to the Devil though he speak things true in themselves because he uttereth the Truth with a false and deceiptful purpose and for evil ends Of this Point see Chap. 1. Ver. 25. Observ 2 Observ 2. In that our Saviour Christ perceiving that the unclean Spirits did confess him in
put it off But deceive not thy self If thou be yet under Satans power think it not easy to be delivered and that thou canst break from him when thou wilt No it is God that must break the snare and set thee free else thou canst never escape therefore defer not the practice of Repentance the longer thou goest on in sin the stronger hold Satan gets in thee and the harder it is to be delivered c. Use 3 Use 3. Take heed of comming under Satans power let him not get hold and possession in our hearts by his Temptations lest we find it very hard to cast him out again c. Mark 3. 28 29 30. Verily I say unto you All Sins shall be Forgiven unto the Sons of Men and Blasphemies wherewithsoever they shall Blaspheme But he that shall Blaspheme against the Holy Ghost hath never Forgiveness Dec. 26. 1619. but is in danger of eternal damnation Because they said He hath an unclean Spirit IN the matter of our Saviour Christ's answer to the Blasphemous slander of the Scribes we considered two things 1. A Confutation of that slander 2. A Recrimination or contrary accusation laid against them by our Saviour Of the former we have spoken upon the former Verses Now to speak of the latter set down in these three Verses now read In which our Saviour chargeth and accuseth the Scribes as guilty of the unpardonable sin against the Holy Ghost yet he doth not this directly and plainly but indirectly as it were and covertly by shewing and setting out to them the hainousness and fearfulness of that sin compared with other sins In the words consider three things 1. The manner of our Saviour Christ his speech and censure of the Scribes and of their sin 1. With earnestness and vehemency using an Asseveration Verily 2. With Authority speaking in his own Name I say unto you The second thing to be considered is the matter of his censure in which he layes forth the grievousness and fearfulness of the sin against the Holy Ghost by comparing it with other sins shewing the difference between them in that all other sins are pardonable and shall be actually pardoned to so many as truly Repent of them but the sin or Blasphemy against the Holy Ghost is unpardonable and shall never be forgiven but such as commit it are guilty of Eternal Judgment ver 28 29. The third thing is the reason yielded by the Evangelist Saint Mark why our Saviour gave this fearfull censure of the sin of the Scribes viz. because they said he had an unclean Spirit ver 30. Verily The word in the Original is Amen which is an Hebrew word signifying as much as Truly It is an Asseveration or vehement Affirmation which our Saviour often used when he was to speak of serious and waighty matter which were of great necessity to be known and believed thereby to win both Attention and credit to that he spake And sometimes he used for more vehemency to double this word Verily Verily In this place he used it upon a waighty occasion being to speak of the nature and danger of the sin against the Holy Ghost I say unto you These words are also added to procure greater credit unto that Doctrine which he was about to deliver to them therefore he speaks in his own name and by his own Authority being a most true and Faithful Witness yea being Truth it self Observ 1 Observ 1. Vehement Asseverations are to be used onely in waighty and serious matters for the confirming of some necessary Truth and to procure credit unto it Thus our Saviour used it as we may observe in divers places of the Evangelists So Paul speaketh to like effect 1 Tim. 1. 15. This is a true saying c. Rom. 9. 1. I say the Truth in Christ I lye not c. But in ordinary matter of less moment we are to content our selves with naked Assertions using onely Yea and Nay See Matth. 5. 37. Observ 2 Observ 2. In that our Saviour delivereth this Doctrine touching the hainousness of the sin against the Holy Ghost in his own name saying I say unto you We may observe a difference between his Teaching and the Teaching of all others that Teach in the Church All other Teachers speak in the name of God and of Christ and therefore the Sermons of the Prophets usually begin with these and the like Prefaces Thus saith the Lord The Word of the Lord c. But our Saviour Christ taught in his own Name and by his own Authority and therefore he often used these words in his Teaching I say unto you See Matth. 5. where he often opposeth his own words and Authority against the Authority of the Jewish corrupt Teachers and expounders of the Law You have heard it said of old c. But I say unto you c. Therefore also he saith Matth. 23. 8. One is your Doctor that is to say your absolute Teacher who Teacheth in his own name being not onely an Inteâ—preter but Lord of that Doctrine which he teacheth Use Use This serveth to strengthen our Faith touching the truth and certainty not onely of that Doctrine which Christ taught in his own person while he was on Earth but also of all other Doctrines agreeable thereunto that are taught in the name of Christ by his Ministers lawfully Called To call any part of such Doctrine into question is to question the Authority of Christ himself So much of the manner of our Saviours speech The matter follows Where Consider two things 1. All other sins pardoned 2. The Sin against the Holy Ghost unpardonable ver 29. All Sins c. Of what Nature kind or degree soever Shall be Forgiven They are pardonable or may be pardoned unto men and they shall be actually pardoned to so many as Repent of them truly To the Sons of men That is to men See Job 25. 6. Blasphemies The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify any reproachful speech uttered to the defaming of another It is in Scripture used two wayes 1. Sometimes referred to man and then it signifies to slander or speak evill of men as Tit. 3. 2. and Ephes 4. 31. 2. Sometimes and that most usually it is referred unto God and then it signifies any word uttered to the reproach or Dishonour of God So we are to take it in this place and of such Blasphemies there are divers kinds of which I will speak afterward So much of the sense of the words The scope of which is to set out the mercy of God in pardoning all other sins unto men except the sin against the Holy Ghost as the scope of the words following in the next verse is to set out Gods severity and Justice in not pardoning that sin and Blasphemy against the Holy Ghost Touching the words in hand in them the sins that are pardonable are set out by the kinds of them 1. All sins in general 2. More specially the sins of Blasphemy
So much of the place which our Saviour made choyce of at this time to teach in which was the Sea-side Now it followes to speak of the concourse of the people to him in that place to hear him There gathered unto him a great multitude We read in the former Chapter Vers 22 c. that the Scribes and Pharisees raised a blasphemous slander upon our Saviour charging him of working by the help of the Devil and this they did no doubt to discredit his Person and Doctrine and to hinder the people from embracing it yet for all this we see here that the people followed him more and more and that in great multitudes to hear him and many no doubt came with a sincere mind and affection desirous to profit by his teaching though others and it may be the greater part came for sinister and by-respects as to hear and see novelties or to cavil at his teaching c. Observ 1 Observ 1. All the power and malice of Satan and wicked men is not able to suppresse the Gospel nor to hinder or stop the free course of it where God will have it prevail and take effect yea the more it is opposed the more it prevaileth The more the Scribes and Pharisees laboured to disgrace the Doctrine of Christ and to disswade the people from believing and imbracing it the more the people grew in love with his Teaching and followed him in troops to be partakers of his Ministry Joh. 7. 31. even then when the Jews sought to take him and to put him to death yet it is said Many of the people believed on him So the more the Apostles were persecuted for preaching the Gospel the more the Word prevailed and was further and further propagated Acts 5. ult The Apostles being beaten and commanded not to speak in the Name of Jesus yet they ceased not daily to teach and preach Christ in the Temple and in every house and hereupon the number of Disciples grew Chap. 6. Vers 1 7. The Word of God increased c. So Act. 12. 24. After that Herod had stretched out his hand to vex certain of the Church and had killed James and imprisoned Peter yet the Word of God grew and multiplyed 2 Tim. 2. 9. The Word of God is not bound Though Paul himself were bound and imprisoned and much persecuted wheresoever he came yet the Doctrine of the Gospel was spread far and near by his Ministery yea his bonds were a furtherance to the Gospel as he saith Phil. 1. 12. The Word of God is like the Palm-Tree which the more weight is hung upon it to presse it down the more it groweth and flourisheth and like the herb Camomil which the more it is trodden upon the more it groweth and the more sweetly it smelleth Of this Point I had occasion to speak somewhat the last Day upon 1 Thess 2. 14. Use 1 Use 1. See the Power Wisdom and Goodness of God turning that to the furtherance of his Word and Gospel by which the Devil and wicked men intend and labour to hinder and suppress it Act. 8. 1. A great Persecution raised against the Church at Hierusalem by which the Persecutors especially Saul intended to make havock of the Church but the contrary fell out by Gods especial providence for Verse 4. Those that were scattered abroad by reason of the Persecution published the Word wheresoever they came and so the Gospel was spread through all the Regions of Judea and Samaria Use 2 Vse 2. See how vain are all attempts of Satan and wicked men labouring to stop or hinder the course of the Gospel They cannot do it In opposing the Word of God or the Preachers or Professors of it they fight against God himself and wrestle with him that is too strong for them and will prevail against them to their utter ruine and destruction if they go on in that sin of setting themselves against his truth They may hinder it in some place or other or for a time but not utterly suppresse it nay it will break forth more c. Use 3 Use 3. Great encouragement to the Ministers of the Word to go on constantly and chearfully in their Duty of Preaching the Word Notwithstanding they meet with wicked men stirred up by Satan to oppose their Ministry yet for all this if they be diligent and conscionable in their Ministery God will make it effectual either for the converting of such as are uncalled or for the confirming of those that are called or for the convincing and hardening of the wicked and reprobate or for all these Yea God will it may be turn the malice of Satan and wicked men to the furtherance of their Ministery and of the fruit of it Observ 2 Observ 2. Further by the practice of this multitude of people flocking to hear Christ we are taught how forward we should be upon all occasions to repair to those places where we may hear the Word But of this see before Chap. 2. 2. So much of our Saviour's teaching by the Sea-side Now to speak of his teaching upon the Sea in a Ship And first of the Circumstance of the place He entred into a Ship c. This he did 1. To prevent the hurt and danger that might come unto him by reason of the great concourse and throng of people So before Chap. 3. 9. He commanded a little Ship to wait for him lest the people should throng him 2. That so sitting in the Ship upon the Sea he might the more conveniently be both seen and heard of the People Observ 1 Observ 1. This may teach us That due care is to be had that in the Publike Meetings of the Church for the Service of God all things may be done orderly and decently according to the rule of the Apostle 1 Cor. 14. ult God is not the Authour of confusion as it is said Verse 33. of the same Chapter Therefore in the publike Meetings of his People to serve him he will have due Order maintained He will have all holy ministrations performed in such orderly and convenient manner as may be most for his glory and the profit and edifying of his Church Among other things which pertain to good Order and Decency in the Church we see here how fit it is that there should be convenient Places appointed in the publike Assemblies wherein the Minister and People may conveniently and profitably preach and hear the Word of God and joyn together in other Duties of Gods Service Nehem. 8. 4. when Ezra was to read and expound the Law in solemn manner to the people it is said He stood upon a Pulpit of Wood which they had made for the purpose c. And Verse 5. He opened the Book in the sight of the people for he was above them all c. The reason hereof was That they might conveniently hear him And the Jews had convenient Seats in their Synagogues both for their Teachers and for the Hearers as may appear
Luke 4. 20. Our Saviour Preaching in the Synagogue sate down in a place where the eyes of all the people were fastned on him Which in likelihood was some eminent Seat above the rest And Matth. 23. 6. mention is made of the high or chief Seats in the Synagogues Which shews That they had convenient places in which both the Teachers and Hearers sate where they might most conveniently teach and hear and this was commendable in those Jewish Synagogues and the like should be in Christian Assemblies Here also we may take notice how fit it is for the people of every Congregation to be careful to make choyce of such Rooms and Places in the publike Assembly where they may conveniently hear that which is delivered by the Minister of the Word Observ 2 Observ 2. In that our Saviour having before taught by the Sea-side and being now entred into a Ship upon the Sea-side did teach there also as appears by the next Verse compared with this we see his constancy and diligence in doing good in all places where he came whether he were in the Synagogues or in private Houses or in the open Streets on the Sea or on the Land in the Mountain or in the Wilderness still he was well employed in some good work or other either in Preaching or working Miracles or in Prayer or Conference We never find him idle in any place but in all places where he came he took occasion to employ himself in some good Duty or other Act. 10. 38. He went about doing good So should it be with us In all places where we come we should be careful to do good and to be well imployed in some Duty or other of our general or particular Calling There is no place but may afford us some opportunity or other of doing good But I will not insist upon this So much of the Place The next Thing to be spoken of is our Saviour's gesture of body in Teaching He sate in the Ship This was the gesture which he used ordinarily in teaching Luke 4. 20. when he preached in the Synagogue at Nazareth he stood up and read his Text and then sate down and preached to them Matth. 5. 1. He went up into a Mountain and when he was set his Disciples came to him And he opened his mouth c. And Matth. 26. 55. I sate daily in the Temple among you c. The Reason why our Saviour used this gesture was Because it was the Custome of the Church in those times for the Jewish Teachers taught sitting Matth. 23. 2. The Scribes and Pharisees sit in Moses Chair Observ Observ In all lawful and indifferent Rites and Orders touching the outward Worship of God we are to conform our selves to the laudable Custome and Practice of the Church wherein we live and whereof we are Members Quest Quest Whether is it lawfull for Ministers in these times to Preach sitting as Christ did Answ Answ It is in it self lawfull and it might be used if it were the Custome of this our Church but seeing it is not the gesture of standing is rather to be used according to the Custome of our Church it being also a reverent and commendable gesture and such as hath Warrant from the Word as we may see Nehem. 8. 4. and Act. 13. 16. Paul stood up when he Preached in the Synagogue at Antioch The like is to be thought of Preaching with the head covered which is in use in some Churches beyond the Seas but we use it not because we have no such Custome in our Church See Mr. Perk. on Matth. 5. 1. The last Circumstance is the gesture of the people that were assembled to hear our Saviour They were all on the Seaside That is they were standing on the shore to hear him as St. Matthew sheweth Matth. 13. 2. Observ Observ This shews their diligence and pains which they took to hear Christ being content to stand on the shore during the time of his Preaching to them out of the ship This their pains and diligence we are to imitate Nehem. 8. ◠When Ezra read the book of the Law and expounded it to the people from Morning to Midday they stood and heard him very Attentively So Act. 20. 7. The people of Troas took pains to hear Paul though he continued Preaching untill Mid-night This reproveth the negligence of those who will take no pains to hear the word Attentively some sit gazing about others sleeping and will not so much as stand up or use other means to keep themselves awake in the time of hearing Mark 4. 2 c. And He taught them many things in Parables c. Feb. 20. 1619. IN the latter part of the former Verse we heard of the Circumstances of our Saviour teaching upon the Sea in a ship Now followeth the Teaching it self Concerning which two things are laid down by the Evangelist 1. The manner of it in that he taught in Parables 2. The matter of it or the Doctrine which he delivered which is comprehended in the particular and several Parables uttered by him of which we shall hear in their order The first Parable is laid down from Verse 3. to Ver. 21. Where we are to consider 1. The Propounding of it unto ver 10. 2. The exposition of it from thence to ver 21. In the propounding of it consider three things 1. A Preface in the word Hearken by which our Saviour stirreth up the Attention of the Hearers 2. The Parable it self unto ver 9. 3. The Conclusion or shutting up of it ver 9. He that hath ears c. To begin with the manner of his Teaching which was in Parables ver 2. Many things What these many things were is mentioned partly in this Chapter and partly by St. Matthew chap. 13. In Parables This word Parable is in Scripture used diversly 1. To signify some serious grave and weighty Speech or Sentence Prov. 1. 1. The Parables of Solomon c. So Job 27. 1. 2. To signify any dark or obscure Speech when the Truth is wrapped up in obscure words Psal 49. 4. I will incline mine ear to a Parable I will open my Dark saying upon the Harp And Psal 78. 2. John 16. 29. 3. To signify a comparison or Similitude taken from earthly things to express and set out to us Spirituall and Heavenly things and this is the proper signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to compare together things that are alike And in this sense the word Parable is used two wayes 1. For such a Similitude as is plainly propounded and serveth to explain that which is taught as Matth. 24. 32. Learn the Parable of the Figg-tree c. that is a plain Similitude from the Figg-Tree to express the near approaching of the day of Judgment by the signes going immediately before it 2. For an obscure similitude darkly propounded to cover and hide the matter taught that
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
forgiven In these words Lest at any time they should be Converted and their sins should be forgiven them First to clear the words In seeing may see This is an Hebraism implying a frequent earnest or diligent seeing or beholding of a thing And here it is to be understood not of the bodily eyes but of the eyes of the mind and understanding and so it implies a frequent diligent Attention of the mind in observing and considering any thing And not perceive That is not throughly and rightly understand the Doctrine of the Kingdome of God As if our Saviour had said Though they did often and diligently behold mark and consider in their minds the Doctrine of the Word yet they should not be able truely and rightly to conceive and understand the same Hearing they might hear This also is spoken after the Hebrew Phrase implying an often or diligent hearing of the Doctrine of the Word with the outward ears And not understand That is rightly and throughly conceive the true Heavenly Doctrine Lest at any time they should turn Or be converted that is from their sins unto God by true Repentance So much of the sense of the Words Doctr. 1 Doctr. 1. In that our Saviour gives this as a reason why he spake darkly in Parables to the obstinate Scribes and Pharisees that so the Judgment of God might be shewed on them in giving them over to their own willfull blindness and ignorance we may hence gather that it is just with God to give those over unto further blindness and ignorance in Spirituall things who wilfully reject the truth and shut their eyes against the light of it The reason is because by this means he doth punish such and that most severely for their great and hainous sin of willfull contemning his truth The wilfull contempt and rejecting of the Doctrine of the Word of God being a most hainous sin and tending directly to the Dishonour of God therefore it is just with him to punish it with this heavy Judgment of giving over such to their own blindness leaving them in it and so suffering them further and further to blind themselves Thus he dealt with the Scribes and Pharisees as we see here So also with the obstinate Jews in the Prophet Esayes time Esay 29. 10. The Lord powred out upon them the Spirit of Deep sleep and closed their Eyes c. And the Vision of all the Prophets and Seers became to them as the words of a Book Sealed c. So with the Gentiles Rom. 1. 28. And even as they did not like to retain God in their Knowledge God gave them over to a Reprobate mind to do those things which are not convenient So the followers of Anti-christ 2 Thess 2. 10. Because they received not the love of the truth c. For this cause God shall send them strong delusions that they should believe a lye that they all might be damned c. Vse 1 Vse 1. See by this how fearfull and dangerous a sin it is for any wilfully to contemn or reject the Word of God and to say unto him with those Job 21. 14. Depart from us for we desire not the knowledg of thy wayes This is the way to provoke God to give over such to their own wilfull blindness and to suffer them further to blind themselves because they did at first shut their own eyes against the light of the truth shining to them in the Word and in the Ministry of it which is a most fearfull judgment This is for terrour to all contemners of the Word and of the Knowledg of it not caring nor desiring to be Instructed therein but despising the means of Knowledg and Instruction as the reading and hearing of the Word Prayer conference c. Let such fear lest God revenge this contempt of his Word upon them by giving them over to further blindness It is just with him so to do and oftentimes he doth so Do we not see this verified in some that live in places where they have the Word of God ordinarily taught and the Doctrine of it plainly laid open to them and yet in seeing they see not and in hearing hear not c. they remain still as blind and ignorant as ever they were before they had such Teaching yea it may be feared that some the longer they be taught the more ignorant and blind they grow What is the reason of all this Surely this is probable to be one reason because some of these ignorant persons are also contemners of Knowledg and of the means of it not caring for them not esteeming or desiring them as they should therefore God in just Judgment leaves them in this their wilfull ignorance and suffers them to be further hardned in it Seeing they willingly refuse the Knowledg of his Word therefore it is just with him to leave them in ignorance seeing they will not know his will touching the means of their Salvation it is just with him that they shall not know it c. Let such be admonished to consider how fearfull their case is and therefore in time to Repent of their willfull contempt of the Word of God and to pray earnestly unto God that this their hainous sin may be forgiven them and that God may be pleased to open their eyes to see and know his truth Use 2 Use 2. To admonish all to take heed of willfull contemning the knowledg of the Word It is a fearfull thing to live in ignorance of the Word of God but much more fearful to be a despiser of knowledg and a contemner of the means Of all kinds of ignorance this is the worst and most dangerous Joh. 3. 19. This is the condemnation that light is come into the World and men loved darkness rather then light c. If thou willingly shut thy eyes against the light of the Word of God take heed lest God in Justice give thee over to further blindness As it is with those that have the light of their bodily eyes dimmed with a Cataract or bad humour breeding and growing in them if they refuse or neglect the means of curing it their sight groweth worse and worse till at length it be quite put out so those that are spiritually blind if they centemn knowledg and the means of it it is just with God to give them over to more and more blindness and even quite to put out that eye of knowledg which once they had if ever they had any Doct. 1 Doctr. 2. In that it is said that in seeing they should see and not perceive and in hearing they should hear and not understand Hence we may gather That men may often hear the Word outwardly and also diligently mark and observe with their minds the things that are delivered and yet for all that remain in blindness and ignorance of the doctrine taught not truly or rightly conceiving the same Thus it was with the Scribes and Pharisees as we see here though they
The Parable of the Sower before propounded By this place it may appear That although the Disciples did at the same time ask the meaning of the other Parables as well as of this as I shewed before upon Verse 10. yet that they asked the meaning of this Parable of the Sower in the first place and by it self and then the meaning of the rest How then shall ye know all Parables How shall ye be able to conceive the meaning of all other Parables which I have uttered or which I shall or may speak to you hereafter As if he should say It is an easier matter to understand this one Parable than to understand all the rest together with this therefore if ye cannot conceive one how should ye conceive all Observ 1 Observ 1. Here first we might learn That there is much ignorance and spiritual blindness of mind in the best Christians even the Disciples of Christ were ignorant and hard to conceive the Parables uttered by our Saviour But of this before Verse 10. Observ 2 Observ 2. Further in that our Saviour doth not let them alone or sooth them up in their ignorance but plainly admonisheth them of it and withal reproveth it in them We learn That it is good for those that are ignorant in the Doctrine of the Word to be admonished of their ignorance and reproved for it especially by such as are set over them to be their Teachers Therefore our Saviour both at this and other times blamed the ignorance of his Disciples as Matth. 15. 16. he said to Peter and the other Apostles Are ye also without understanding So Luke 24. 25. He reproveth the ignorance and unbelief of the two Disciples that journeyed to Emmaus O fools saith he and slow of heart to believe all the Prophets have written Ought not Christ to suffer c Hebr. 5. 12. This admonishing and reproving of others in due manner for their ignorance is a special means to bring them to the sight and acknowledgment of their ignorance and to stirr them up to seek after more knowledg Here then such as have a calling to teach others are to be put in mind of their duty that when they see those of their charge to be ignorant they should not forbear as fit occasion is offered to admonish them thereof and if need be to reprove them for it especially such as are wilfully ignorant And on the other side such as are ignorant must learn here to be willing to be admonished and in due sort reproved for their ignorance this being for their own good and therefore such as refuse or think much to be so admonished are their own Enemies They are like to continue still in ignorance Mark 4. 14. The Sower soweth the Word April 9. 1620. WE have heard the occasion of our Saviours Exposition of the Parable of the Sower namely the Disciples coming to him and demanding the meaning of it together with our Saviour's answer to their demand from the 10th Verse unto the 14. Verse Now followes his Exposition of the Parable from the 14. Verse to the 21. In which our Saviour sheweth two things 1. He teacheth what was meant by the sowing of the seed Verse 14. namely the Preaching or Ministery of the Word The Sower soweth the Word 2. He sheweth what was meant by the 4. sorts of Ground in which seed was said to be sowen namely so many sorts of hearers of the Word Touching the former when our Saviour saith The sower soweth c. He shews what he meant by the Husbandman's sowing of seed namely the Preaching of the Word by the Minister of God for although he do not expresly say That by the Sower or Husbandman was meant the Minister of the Word nor yet that by the sowing of seed was meant preaching of the Word yet in that he doth plainly interpret the seed sowen to be the Word that is the Word of God as St. Luke also more plainly hath it Luke 8. 11. by this he doth imply manifestly That by the Husbandmans sowing of seed he meant no other but the Ministers preaching of the Word of God The Scope of these words then is to teach us That the Preaching or Ministery of the Word is fitly resembled by comparison to sowing of seed And here is a threefold comparison or resemblance implyed by our Saviour 1. Between the Huâ—bandman or Sower and the Minister of the Word 2. Between the Seed and the Word 3. Between the sowing of seed and the preaching of the Word My purpose is to shew wherein this threefold resemblance chiefly standeth and from thence to gather such Instructions as do offer themselves And first to speak of the resemblance between the husbandman or Sower and the Minister of the Word There â—re 3. things especially wherein they are alike the consideration of all which yieldeth matter of Instruction to Ministers of the Word The first is this The Husbandman hath a laborious and painful Calling to follow So the Calling of the Ministery is a laborious Calling and such as requireth great pains and diligence in the exercise of it therefore it is called a Work and Ministers are called the Lords Workmen or Labourers 1 Tim. 5. 17. The Elders are worthy of double honour that labour in the Word and Doctrine None therefore ought to live idly or at ease in this Calling of the Ministery but like diligent Husbandmen of the Lord to follow this Work of the Ministery with pains and diligence 2. In the Husbandman and Sower of seed there is required much skill and knowledg in his Profession he must have skill in the nature of the seed which he soweth and in the nature of the ground where he sowes it that he may sowe every kind of seed in such ground as is fittest for it he must also be skilfull in sowing it c. So in the Minister of the Word there is required a great measure of skill and knowledg in the Word of God which is the seed that he is to sowe Matth. 13. 52. He must be a well-instructed Scribe and like to the Housholder which bringeth forth out of his treasure things new and old He must also be able to discern the disposition and quality of his hearers that he may the better fit his Doctrine unto them and he must be skilful in the right manner of handling the Word 2 Tim. 2. 15. A workman that need not be ashamed rightly dividing the Word of Truth 3. The Husbandman that desires and looks to have good Corn will be careful to sowe good and clean seed not such as is full of soyl and mingled with Cockle Darnel c. So ought all Ministers of the Word to look to this That they preach the pure Word of God without mixture of Errours or of mens inventions or traditions beside or contrary to the Word they must give the sincere milk of the Word to the people as the Apostle Peter calleth it 1 Pet. 2. 2.
and hindering their attention 3. By blinding their minds that they may not understand the doctrine of the Word 2 Cor. 4. 4. The God of this World that is Satan hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ should shine unto them 4. By labouring to hold them in infidelity that they may not believe and apply the Word unto themselves as he laboured to bring our first Parents to call the truth of the Word of God into doubt and question 5. By using means to thrust the Word heard out of their minds that they may not remember it as by stirring them up to think and talk of worldly matters so soon as they have heard and are out of the Church door c. 6. By keeping them from yielding obedience to the Word c. Reason Reason The Word preached is an enemy to Satan a most powerful means and mighty through God to overthrow the strong holds of sin in men 2 Cor. 10. 4. and so to beat down the Devil's Kingdom The ordinary means to translate men from the power of Satan to Gods Kingdom Act. 26. 18. This is that that makes Satan fall from Heaven like lightning as at the preaching of the 70 Disciples Luke 10. 18. Therefore is the Devil so great an Enemy to the fruit and profit of the Word in those that hear it He knowes well that the more are converted by it the more is his Kingdom of darkness diminished Use 1 Use 1. To commend to us the Excellency and necessity of this duty and part of Gods Worship the hearing of his Word for the more Satan opposeth it the better and more excellent we may be sure the duty is As it is in other excellent Duties as Prayer the more Satan labours to hinder it the better the duty c. else he would not so eagerly and mightily oppose it Use 2 Use 2. Strive the more earnestly unto all diligence in this duty of hearing the Word and be the more careful to hear in due manner and to profit by this Ordinance of God The Devil's opposition of this duty must not discourage but set an edg upon us to use the more pains and care and conscience in hearing that we may reap fruit by it that Satan may not have his purpose and will of us in depriving us of this pretious fruit of the Word Vse 3 Use 3. See what need we have to be watchful over our selves and against Satan and his practises when we are to hear the Word How needfull to watch before we hear that he may not lay blocks in our way to hinder us from hearing How needfull in time of hearing to watch against Satan that he hinder not our attention by suggesting to us roving thoughts How needfull to pray unto God not to suffer him to blind our minds or harden our hearts in unbelief that we may not understand or believe the Word How needfull also to watch against Satan after we have heard that he do not quickly thrust the Word out of our minds and memories Look to these things therefore every one that would profit by hearing The more malitious and politick Satan is to hinder us from profiting the more wise must we be and carefull to disappoint him of his purpose Use 4 Use 4. See what they are that are hinderers and enemies to the preaching and hearing of the Word and to the fruit of it they are herein like unto Satan and bear his Image yea they are his Instruments yea his children See Act. 13. 10. Elymas resisting Paul's Ministery and labouring to hinder the Deputy Sergius Paulus from hearing and believing his doctrine is called The child of the Devill and enemy of all righteousness c. Mark 4. 15. But when they have heard Satan cometh c. April 23. 1620. IN this Verse we considered two things 1. The property of the first sort of unprofitable hearers resembled by the way-side That they are outward hearers of the Word The Word is sowen upon them 2. The issue or consequent of their hearing Satan cometh c. Of the former we have spoken Touching the latter which is the consequent of their hearing we considered two things 1. Who it is that depriveth them of the Word Satan 2. description of Satan by a two-fold practise 1. He cometh immediately after they have heard 2. He taketh away the Word sowen in their hearts Touching the Person which depriveth them of the Word namely Satan we have spoken Now to speak of his Practises 1. He cometh immediately The meaning of the words was shewed before Satan is said to come not in bodily shape or in visible or sensible manner but by his suggestions and temptations labouring and using means to hinder them from profiting by the Word Observ 1 Observ 1. In that it is said that so soon as they have heard Satan cometh and presenteth himself to them by his temptations we may gather That the Devil can and doth speedily convey himself from place to place that he may in those places follow men with his temptations either entising them to sin or hindering them in good duties Job 1. 7. He tells the Lord that he came from going to and fro in the earth and from walking up and down in it 1 Pet. 5. 8. He walketh about as a roaring Lyon seeking whom he may devour He being a Spirit hath by reason of his spiritual nature a wonderfull agility and swiftness in conveying himself in a very short time from one place to another yea he can go throughout the whole Earth and tempt men in sundry places in a short time yea further he is able not onely to go swiftly to many places in a short time but also to tempt sundry persons in sundry places at one and the same time Quest. Quest How can this be seeing he cannot in a moment convey himself from place to place and therefore cannot at the same instant be in sundry places at once Answ Answ He cannot by himself alone be in all or in many places to tempt men at once yet by the help of other wicked spirits which are his Ministers or servants he can do this For though there be out one Head and Chief among the wicked spirits who is usually called the Devill and Satan and Beelzebub yet there are a great number of other wicked spirits which are his underlings and servants attending on him and helping him in tempting men unto sin in all places yea it is probable that there are as many of these wicked spirits to tempt as there are men and women in the world at any one time to be tempted See Mr. Perk. on Matth. 5. 37. Vse Use This must teach us and stirr us up to be watchfull against Satan in all places where we become in publick and private in company and alone by our selves at home in our houses and abroad in the fields or by the way side there is no
Hearers resembled by the second sort of ground which is the stony ground and these go beyond the former sort for they onely heard and understood it in their minds but these are also affected in heart with the Doctrine in some degree and measure receiving it with gladness but yet because it doth not throughly and effectually enter into their hearts so as to be truly rooted in them therefore they do not hold out in their good affection to the Word but in time of trouble and Persecution arising for the Word do revolt and fall away from their first Profession And this sort of hearers may be called the inconstant or temporary hearers because though they begin well in shewing some affection to the Word for a time yet they continue not therein And these are fitly compared to stony ground where seed is sowen and that chiefly in two respects 1. As stony ground hath some little earth or mould in which the seed sowen taketh some shallow rooting and therefore springeth up quickly so these Hearers though their hearts be very stony and much hardned in sin yet not so hard but there is some degree of goodness in them and some softness and pliableness to the Word which maketh them to be in some measure affected with hearing it and to give it some shallow entrance and that very soon upon the hearing of it 2. As seed sown in stony ground though it have some shallow rooting and do suddenly spring up and make a good shew a while yet being not rooted deep enough is not able long to endure the heat of the Sun but is at length scorched and withereth So these temporary hearers though they give the Word some shallow entrance into their Hearts at first being affected with it and do for a while make a fair shew of profiting by it and of giving true entertainment to it yet because the Word is not rooted deep enough in their Hearts they are not able to indure the heat of Persecution stirred up for the Word but are offended thereat and fall away from their first Affection But to come unto the words of the Text more nearly In them is contained a Description of these temporary Hearers 1. By the things which are commendable and good in them 1. They hear the Word 2. They receive it 3. They receive it with gladness 4. They immediately receive it with gladness 2. They are described by those things which are discommendable and wherein they fail Vers 17. 1. They have no root in themselves 2. They indure but for a time And this latter is proved by the event or issue which falleth out afterward viz. That when trouble ariseth for the Word's sake immediately they are offended Which are sowen on stony ground That is those hearers of the Word who are resembled by the stony ground where seed is sown Immediately So soon as they have heard it Receive it Not onely into their minds and understandings as the former sort of hearers did but into their hearts and Affections in some degree believing the truth of it loving it and rejoycing in it in some measure and for a time Luk. 8. 13. For a while they believe With gladnesse Rejoycing in the Doctrine delivered when they hear and understand the same So much of the Words Observ Observ Here we see that unprofitable Hearers of the Word may go very far in many properties and duties of the profitable hearer and yet be still unprofitable 1. They may be outward hearers for so are all the three sorts of unprofitable Hearers 2. They may understand and conceive the Doctrine taught as the first sort of hearers do as we have before shewed 3. They may in some degree give it entrance into their Hearts by believing it and giving assent to the truth of it and making some kind of Application of it to themselves Luke 8. 13. they are said to believe for a while So Simon Magus Act. 8. 13. believed the Doctrine oâ— Philip they may also be affected in heart with some kind of Love and desire to the Word and with a kind of delight and joy in it So it is here said that these temporary hearers so soon as they have heard do immediately receive the Word with gladness So Mark 6. 20. Herod heard John Baptist gladly And Joh. 5. 35. The Jews for a season were willing to rejoyce in the light of John's Doctrine Hebr. 6. 5. a Reprobate may taste the good Word of God that is feel some kind of sweetness and delight in it 4. He may do this speedily at the first hearing of the Word c. Object Object Most excellent Promises are made in Scripture to such as are in heart affected with joy and delight in the Word Prov. 2. 10. When Wisedome entreth into thy Heart and Knowledg delighteth thy Soul Discretion shall preserve thee Understanding shall keep thee Psal 1. 2. Blessed are such as delight in the Law of God Psal 112. 1. Blessed is the man that delighteth greatly in Gods Commandments Answ Answ Understand these places not of every kind of joy or delight in the Word of God for Herod rejoyced in the Word and yet was not blessed but of a true sound and sincere joy and delight in it But of the sincerity of this joy in the Word and of other sound affections to it and how they differ from counterfeit I shall speak more in the uses of this point unto which now I come Vse 1 Use 1. This being so that unprofitable hearers may go so far in doing many good things and yet be still unprofitable Hence we may gather further that one may go very far in the Profession of Christianity and outward practice of it be almost a Christian with Agrippa and yet be no sound Christian He may go far in a shew of Religion and yet be without the power of Godliness in heart He may come near unto saving Grace and yet never be partaker of it in a word he may be near the Kingdome of Heaven and yet never enter into it See Hebr. 6. 4. how far Reprobates may go in Christianity They may be enlightned and taste of the Heavenly gift and be partakers of the Holy Ghost that is of many excellent gifts of the Spirit they may also taste the good Word of God and the powers of the World to come and yet for all this be in a damnable estate The truth is men may go so far in a shew of Christianity as not onely to deceive others by perswading them to think them better then indeed they are but also to deceive their own hearts being falsly perswaded that they are good Christians when it is nothing so Let this move every one to take heed of deceiving others and himself by a shew of Religion and by a false perswasion that he is in state of saving Grace when he is not so and let it move all to labour for the power of Religion in their hearts and for sound
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
heat of the Sun comes upon it so all counterfeit Graces and shews of Religion will wither and dye in us when they feel the heat of trouble and Affliction Labour therefore now while we have time to be rooted in true Faith and other saving Graces that we may indure the heat of Affliction when it shall be sent to try us Think not that Prosperity will alwayes continue but make account of troubles to come for our tryall God hath appointed set times wherein to send some Affliction or other to try particular Churches and particular Christians Hebr. 11. We see what grievous troubles the Faithful in the times of the old Testament were tryed withall And so in the Acts of the Apostles we see how many troubles the Apostles and other Believers went through And afterwards for the first 300 years after Christ the Histories of the Church do mention many fiery tryals which the Primitive Church endured And so did this our Church in Queen Maries dayes We therefore must arm our selves for such a time if it should come to try us and labour now for such soundness as may make us able to stand fast at such a time if it come We may the rather look for it in this Land because we have bin so long without troubles enjoying so many years of Peace and Prosperity as never I think any Nation did the like And though general troubles and calamities come not on the whole Land yet how soon may God send particular tryals to any of us by sickness death or some other way Oh therefore look to thy self now and examine thy estate before God and labour for sound Faith and Repentance c. that whatsoever troubles come either to the whole land or to thy self thou mayest indure the tryall and being tryed mayest come forth as the Gold as Job saith of himself Job 23. 10. that is thou mayest manifest thy self to be a sound Christian by thy perseverance in the true Faith of Christ and in the Profession of his Gospel unto the end Mark 4. 17. Afterward when Affliction or Persecution ariseth for the Words sake c. May 14. 1620. IN this verse our Saviour sheweth wherein this second sort of unprofitable Hearers do fail and come short of good Hearers 1. In that they have not the Word rooted in them 2. In that they indure but for a time Now this latter is further declared by the Issue which follows upon their hearing Afterward in time of trouble they fall away Where 1. is to be considered the occasion of their Apostacy Affliction and Persecution arising which is also amplified by another occasion which is the Word 2. The Apostacy it self in the word offended 3. The time Immediately Of the occasion of their Apostacy I have spoken viz. Affliction c. Now in the next place to speak of the procuring cause or occasion of that Affliction and Persecution which ariseth viz. the Word For the Words sake That is for the Profession of the Doctrine of the Word being Preached to them or which hath bin Preached to them because they are not onely affected in heart to believe the Word after a sort and for a time but they do also shew this by outward Profession of it holding and maintaining the truth and yielding some outward obedience to it therefore Affliction and Persecution ariseth Observ Observ The outward Professing and maintaining of the true Doctrine of the Word of God is usually the occasion and procuring cause of trouble and Persecution raised against the Professors of it Hebr. 10. 32. After ye were illuminated ye indured a great fight of Afflictions That is after ye were Converted to the true Faith of Christ by the Word Preached and did begin to make Profession of that Word ye suffered much trouble for your Profession sake Matth. 10. 34. our Saviour saith He came not to send Peace on Earth but a Sword For he came to set a man at variance against his Father and the daughter against the Mother c. not that he did simply desire that such Persecutions should follow upon his Preaching of the Word but because the Preaching and Professing of it should be an occasion of stirring up such troubles therefore also Luke 12. 49. He sayes He came to put fire on Earth Revel 6. 4. After the going forth of the White Horse which signified the Preaching of the Gospell there followed him the red horse which signified bloudy Wars and Persecutions therefore it is said power was given to him that sate on that Horse to take peace from the Earth and that they should kill one another c. Wherefore should they kill one another but for the Profession of the Gospell which had bin Preached to them The Histories of all times of the Church shew the truth of this how troubles and Persecutions have bin raised against the Professors of the Word for their Professions sake In the Acts of the Apostles how many troubles do we read of stirred up against those that received the Doctrine of the Gospel and made Profession of it So afterward for the first 300 years after Christ there were ten most grievous Persecutions raised against the Christians for Profession of the Word So in this land in Queen Maries Reign what a grievous bloudy Persecution was occasioned by the Profession of the Word Reas 1 Reas 1. of this Doctrine The Word of God is an enemy to Satan and to his Kingdome of darkness the Ministry of the Word is the ordinary means to beat down and overthrow this Kingdome in men 2 Cor. 10. 4. The Weapons of our Warfare saith Paul are mighty through God to the pulling down of strong holds c. What are these strong holds but the holds of sin which Satan maintaineth in men these are pulled down by the Word Preached no marvail then if Satan stir up troubles and Persecutions against those that Profess this Word of God which is such an enemy to him Reas 2 Reas 2. The Doctrine of the Word is an enemy to the sins and corruptions that reign in wicked men discovering and reproving them no marvail therefore if they hate this light of the Word which discovereth their sin and reproveth them no marvail if they Persecute the Professors of this Word John 3. 20. Every one that doth evil hateth the Light neither commeth to the Light lest his Deeds should be reproved Object Object Eph. 6. 15. The Gospel is called The Gospel of Peace how then is the Preaching and Professing of it in occasion of troubles and Persecution Answ Answ The Gospell is of it self a Doctrine of Peace and truly so called because it teacheth the onely way of attaining to Spiritual peace with God in this life and everlasting Peace in the life to come as also because it perswadeth men unto true brotherly Peace and unity But it is an occasion of troubles and Persecutions in respect of the Devils malice opposing it and in regard of mans natural corruption
rebelling against it The fault is not in the Doctrine of it self but in Satan and wicked men Vse 1 Vse 1. This confuteth the Papists who teach that temporal prosperity is one note and mark of the true Church of God in this life So Bellarmin de notis Eccles cap. 18. But this cannot be seeing the Profession of the Word is usually an occasion of great troubles and Persecutions raised against such as Profess and maintain the true Doctrine of it Use 2 Use 2. This also shews what all must look for that profess the Gospel in truth and sincerity let them not think to live alwayes in outward Peace nor to be free from all opposition of Satan and wicked men in the World let them not think to be without some kind or other of trouble and Persecution to be stirred up against them for the Words sake It will never be so so long as there is a Devil and so long as there are any wicked men on earth to be his instruments in opposing the Word of God it is in vain for the true Professors of it to promise themselves a freedome from troubles and Persecutions for the Word sake therefore look not for it True it is that all Professors of the Word meet not with the like measure of troubles and opposition yet none escape altogether Therefore every one more or less must look to be opposed and Persecuted some way or other for the Words sake Though thou be not imprisoned banished or Persecuted with fire or Sword for it yet thou must look at least to be slandered and evil spoken of for the name of Christ or else to be scoffed at for thy Profession which is a kind of Persecution as we see Gal. 4. 29. Vse 3 Vse 3. Be not discouraged or think strange if we meet with such hard measure in the World for our Profession of the Word it hath ever bin thus Act. 7. 52. Which of the Prophets have not your Fathers Persecuted saith Steven to the Jews Matth. 5. 12. Blessed are ye when men revile you and Persecute you and say all manner of evill against you falsly for my sake Rejoyce c. For so Persecuted they the Prophets which were before you 2 Tim. 3. 12. All that will live godly in Christ Jesus shall suffer Persecution Remember in this case that our Saviour Christ came not to send Peace but the Sword and Fire amongst men for the Profession of the truth If thou be hated or evil spoken of or any way Persecuted for the Profession of the Word it may rather comfort then dismay thee for it argues that it is the truth of God which thou Professest and holdest else Satan would not so fight and stir against it as he doth stirring up his wicked Instruments to oppose thee for the Profession of this truth 1 Pet. 4. 12. Beloved think it not strange concerning the fiery tryall which is to try you c. But re oyce c. If ye be reproached for the name of Christ happy are ye c. So much of the occasion of the Apostacy of these temporary hearers viz. Affliction and Persecution arising together with the occasion also of these Afflictions the Profession of the Word The next thing is the Apostacy it self implyed by this when they are said to be offended or to stumble at the trouble and Persecution which ariseth as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth The meaning is that they are so offended as to be thereby discouraged and hindered from going on constantly in their good profession Luke 8. 13. They fall away or go away that is they fall from their first Profession and from the Graces which they made shew of for a time Doctr. Doctr. Hence then we learn That outward troubles and afflictions raised against men for the profession of the Word are as a stumbling-block unto hypocritical Professours discouraging and hindering them in their profession and causing them to fall from it Thus it is likely that Demas stumbled at the bonds and imprisonment of Paul and thereupon revolted from his former good profession rather than he would take part in Paul's troubles 2 Tim. 4. 10. Demas hath forsaken me having loved c. So here in England in Queen Maries Reign many stumbled at the persecution c. As the Israelites meeting with great troubles and difficulties in the Wilderness took such offence at them that they were discouraged in their journey to Canaan and would have gone back again so it is with many hypocritical professors of Religion they profess Christ and the Gospel so long as they may do it with outward peace and prosperity but if they meet with troubles for their professions sake they stumble at them as at a great block in their way which they know not how to leap over but are thereby stopped and hindered in their Christian course And this is true not onely of Hypocrites but even of some good Christians for a time that the troubles which are stirred up against them for their profession are a stumbling-block to them at which they take offence and are sometime so discouraged that for a time they fall from their profession The Disciples themselves when they saw Christ taken by Judas and his company fearing lest themselves should also come in trouble and danger did take such offence hereat that they forsook Christ for a time and fled away Matth. 26. 56. So Peter afterward perceiving trouble and danger arising against himself for the profession of Christ was so offended that for fear thereof he denyed Christ for a time This shews how great an offence and stumbling-block affliction and persecution for the Word is usually to the professors of it causing not only hypocrites to fall away wholly and finally but even found Christians to fall back for a time Use Use Take heed we not offended or stumble at any affliction or persecution which may arise for the profession of the Word Let no such troubles discourage us much less make us renounce and give over our good course Be not like these Temporaries who in time of tryall go away Be not like seed in stony-ground which cannot endure the heat of the Sun but soon withereth Labour for constancy in our Christian profession whatsoever troubles come To this end arm our selves against such troubles and use all good means to keep us from being offended and falling away when they come 1. Make accompt of them before they come Cast thy accompt before-hand with the wise builder Luke 14. 28. and consider well what it will cost thee to be a good Christian it will cost thee many troubles much hatred and opposition from Satan many reproaches slanders scoffs c. at the hands of the profane Make accompt of these before-hand and thou shalt be better armed to bear them and not be daunted when thou meetest with them 1 Thess 3. 4. When we were with you sayes Paul we told you before that we should suffer
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
wrought by the bare words of our Saviour as he uttered them Answ Answ Not so but by the Divine power of his God-head accompanying his words and manifesting it self in them and by them Observ 1 Observ 1. Here then first we have an evident Argument to prove unto us the truth of Christ's God-head in that he was able by his bare word spoken to work this Miracle in calming the Winds and the Sea It was impossible for any but God to do this Object Object The Devill hath power to raise storms as we see he did against the house where Job's Children were feasting Job 1. 19. therefore it is likely that he can also allay and cease such storms again when he pleaseth Answ Answ 1. Though the Devil hath power to do this yet not without the permission of God from whom he hath all his power but our Saviour Christ calmed the Tempest by his own proper power as he was God 2. When the Devill either raiseth or layeth a storm he doth it by natural helps and means though secret and hid from us as by joyning himself with the matter of the Wind or with the Clouds of rain and Thunder and so working in them and upon them so as to stir up Tempests sometimes and afterward to make them cease again but our Saviour Christ pacified and calmed this storm onely by his divine power immediately without any natural helps or means used by him and therefore by this Miraculous work he manifested himself to be the Son of God and consequently the true Messiah and Saviour of the World This then serveth to confirm our Faith in this main point of Doctrine touching Christ's Divine nature But we have before spoken of it often in handling other Miracles of our Saviour Observ 2 Observ 2. Further in that our Saviour by his bare word spoken doth lay the storm of Wind and pacify the Sea we may observe the wonderfull power and efficacy of the word of Christ when he lived on Earth in that by means of it he was able to work so great and wonderfull effects How many Miracles wrought he by his bare Word spoken Sometimes he did by it drive diseases out of the bodies of the sick Sometimes he cast Devils out of the possessed by it Sometimes he raised the dead by it Sometimes again by his Word he wrought so upon the Hearts of men that he suddenly converted them as he did Levi the Publican and the other Apostles onely by bidding them follow him as we have heard before chap. 1 2. Sometimes by his Word and Doctrine he did astonish the Hearers Sometimes also by a few words of his mouth he so terrified his enemies that he made them fall backward to the ground as we see Joh. 18. 6. Use Use Seeing the word of Christ uttered with his own Mouth when he was upon earth was so powerfull Hence we may gather that the written Word of Christ is also very powerfull and effectuall especially when it is opened and applyed unto the people of God by the Faithfull Ministers of Christ For the same Divine power of Christ which he manifested by his lively voice uttered on earth the same power he still manifesteth in his written Word and in the Ministry of it being now in Heaven at the Right hand of his Father Therefore be diligent in Hearing this Word of Christ Preached to thee by his Ministers and Pray unto him to give power and vertue to it that it may be as effectuall to work upon thee as the lively words of his own mouth were to work upon the Winds and Sea He that was able by the words of his mouth to work upon the Winds and Sea which are dead and senseless creatures He is no less able now by the Ministry of his written Word to work upon the Heart and Conscience that is dead and senseless and without all life of Grace This point also was before spoken of chap. 2. 14. So much of the second thing in the words namely the outward means used by our Saviour in working this Miracle namely his rebuking of the Wind and the Sea Now followeth the third thing which is the effect or consequent of this rebuke The Wind ceased and there was a great Calm Observ 1 Observ 1. In that our Saviour by his powerfull Word caused this great storm to cease and turned it to a great Calm and so saved the Disciples from the great danger and trouble in which they were Hence we may gather that Christ Jesus our Lord hath power over all the troubles and Afflictions which at any time do arise against his Church and Faithfull Servants and that he can easily take away the causes of them and cause the troubles to cease whensoever it pleaseth him Psal 93. 3. The Prophet foretelling the troubles which should be raised against the Church of Christ speaketh thus The floods O Lord have lifted up their Voice the floods lift up their Waves The Lordon high that is Christ Jesus is mightier then the noyse of many waters yea then the mighty Waves of the Sea There was never any storm of troubles so great raised against the Church of Christ by Satan or wicked men but Christ was able to make it cease and to send a calm after it It was a great storm of Persecution which Saul raised against the Christian Church when he breathed out threatnings and slaughter against the Disciples Act. 9. 1. and yet the Lord Jesus by the sudden and Miraculous conversion of Saul did make that storm to cease and sent a calm after it for it is said ver 31. that the Churches had rest throughout all Judea and Galilee and Samaria and were edifyed c. So it was a grievous Tempest which was raised against the Primitive Church by the Heathenish Emperours of Rome in the first 300 years after Christ yet the Lord Jesus did at length put an end to that storm by stirring up Constantine that Christian Emperour by whose means the Church had Peace and rest So in Queen Maries Reign in this Land there was a fearfull storm of troubles raised by her against the good Christians yet the Lord Jesus did at length suddenly pacify that Tempest and made it to cease and sent a great calm after it in the Reign of Queen Elizabeth See also for this point 2 Tim. 4. 17. 2 Tim. 3. 11. Vse Vse No cause then for the Faithfull to be dismayed in any troubles though never so great and grievous let them remember that though the storm be never so terrible for the time yet Christ Jesus is able with a word spoken to make it cease and to send a great calm And as he is able to do this so he is ready and willing to do it in due time and when he seeth it best for his Faithfull Servants to be delivered out of their troubles Think of this in our most grievous troubles both inward and outward and it will minister comfort to us and
outward action or gesture of the Devils in this party possessed in that they ran to Christ and worshipped him Now follow the words or speeches which they used to him ver 7. He cryed with a loud voice and said what have I to do with thee c. Observ Observ The Devill hath power not onely to enter into the bodies of men or other living Creatures but also being in them he can utter a voice in plain words which may be understood Thus being in the Serpent he spake to Eve at the beginning Gen. 3. See this observed before chap. 1. 24. He cryed out This crying out shewed their great vehemency and earnestness in their suit made unto Christ which was that they might not be cast out and withall their great fear of the power of Christ What have I to do with thee They expostulate with our Saviour about the cause of his molesting and troubling them q. d. why shouldest thou molest and disquiet us or go about to cast us out of our Possession what cause is there why thou shouldest do it See before upon chap. 1. ver 24. Jesus thou Son of the most high God The reasons moving the Devill to confess Christ see before chap. 1. ver 24. I will that thou swear c. That is I intreat or desire thee earnestly to swear unto me They adjure him to the end they might be assured of that they requested of him That thou torment me not They would have Christ swear not to torture them further by his Divine power which they already began to feel shewing how fearfull they were to feel his power in greater measure Now there are two kinds of Torments which the Devills feared and would have Christ swear not to put them unto 1. They feared to be cast out of the party possessed and this was one torment to them as appears by the verse following 2. They feared further lest our Saviour should also throw them forthwith into the torments of Hell which is called the Deep Luke 8. 31. Both these degrees of torment they sued unto Christ not to afflict and vex them with So much of the meaning Observ Observ What have I to do c. See before chap. 1. 24. Jesus thou Son of the most high God Observ 1 Observ 1. Here we see that there is a kind of Historicall Faith in the Devills themselves whereby they do know the Doctrine of the Word and do give a generall assent to the truth of it They know and believe Christ to be the Son of God and the true Messiah and Saviour of Mankind So also they know and believe in general many other Doctrines taught and revealed in the Word of God See this handled chap. 1. ver 24. Observ 2 Observ 2. Further in that the Devills do for sinister ends and in Hypocrisy confess Christ to be the Son of God Hence we learn that therefore it is one property of the Devill to profess Christ and the Doctrine of the Gospell in Hypocrisy for sinister ends and respects as either because he is sometimes forced by the power of Christ to confess the truth or else to bring the Truth into disgrace or suspition of falshood in that he being the Father of lyes giveth testimony to it or for some other sinister end Thus we find that he often confessed Christ and the truth of the Gospell but it was alwayes in gross Hypocrisy aiming at sinister and evill ends yea in all his confessions still he had some wicked and Devillish purpose Use Vse This should teach us to beware of Professing Christ and the Gospell for sinister ends as for our own credit gain or preferment or onely because the Laws of the Land enjoyn us so to do Let not such by-respects move us to profess Christ and the Gospell The Devills profess Christ for sinister respects in Hypocrisy and so do many Reprobates that shall never be saved as we see in Judas and in those mentioned Matth. 7. 22. who shall at the last day say to Christ Lord Have not we by thy name Prophesied c. Therefore beware of professing Christ or his Truth in Hypocrisy And know withall that it is not enough to make outward Profession hereof in words for so may wicked Reprobates and the Devill himself do but see that we profess Christ and his Truth in sincerity of Heart aiming at his Glory therein and not at sinister respects See chap. 3. ver 11. Observ It followeth I will that thou swear not to torment me Observ In that they do not onely make sute to Christ but would also have him swear unto them not to torment them by making them feel his Divine power hence we may gather that the Devills do stand in very great fear of Christ's power and do by all means shun the apprehension and feeling of it This we see here and Luke 8. 28. they beseech Christ not to torment them See chap. 1. ver 23 24. Ver. 8. For he said unto him Come out of the man c. The Evangelist here giveth the reason why the Devills â—ued so earnestly to Christ not to torment them further by his power namely because our Saviour had commanded them to come out of the party possessed Observ Observ Here then we are taught that where the Devill hath once gotten hold and Possession in any he is very loath and unwilling to forego his hold and to be cast out of his Possession There is no greater torment to him then this See this handled chap. 1. ver 26. Use 1 Vse 1. See how needfull it is in the case of bodily possession by the Devill to go to God by Prayer to cast him out yea to use extraordinary Prayer and Fasting in that case as the Church hath used to do c. Mark 9. 29. Use 2 Vse 2. Take heed of giving Satan the least entrance into our hearts and especially of suffering him to lodg and take possession there by his sinfull suggestions and temptations Use 3 Use 3. Hence gather one speciall reason why the practice of true Repentance is so hard and difficult because by it the Devil is dispossessed and cast out of the Heart and Conscience of the sinner Therefore 2 Tim. 2. ult Such as Repent are said to recover themselves out of the snare of the Devill By true Repentance the love of all sin is cast out of the Heart that it bear no longer sway there as it did before now sin being cast out the Devill is cast out And we must not think this will easily be done Such as are in the Devil's snare he will hold them as fast as is possible for him to do that they may not break loose from him Such as are his Captives and Prisoners he will not easily let them go free no no he will make them as sure to himself as he can he will like a cruell Jaylor lay as many Irons upon them as they can bear that they may not escape that is he
119. 51. Use Vse Let us Arm our selves before-hand to bear reproaches and scoffs at the hands of the ignorant and profane for well-doing that so we may not be daunted with them when we meet with them The rather because we must look for such reproaches and scoffs more or less in the world for speaking and doing well Heb. 11. 36. There will still be some Ismaels to scoff at Isaac If the Drunkards made songs of David and if the Prophets and Apostles and Christ himself were mocked at by the profane Then look not thou wholly to escape this kind of persecution as Paul calleth it Gal. 4. 29. But so long as thou art scoffed or scorned of the profane and ignorant for well-doing be not discouraged at all therewith but learn by the example of Christ and of the Prophets and Apostles and other Saints to despise and not regard such taunts and reproaches 1 Pet. 4. 14. If ye be reproached for the Name of Christ happy are ye c. Such reproaches and scoffs are but an easie and gentle Tryall and persecution in comparison of fire and faggot and sword which the holy Martyrs suffered If thou canst not bear the former how wouldst thou bear the latter if thou shouldst be put to it So much of the Antecedents of the Miracle Now followeth the Miracle it self Verse 41 42. Where consider 1. The manner of working it or the outward gesture and words used by our Saviour He took the Damosel by the hand and said unto her Talitha Cumi c. 2. The Effect which followed upon those words Straightway the Damsell arose and walked c. The Effect was the restoring of her to life which appeared by the outward signs of life 1. Arising 2. Walking And the reason of this walking is alledged because she was of the age of 12 years and therefore fit and able to walk He took the damsell by the hand He could have raised her to life only by his Divine power without using any such outward gesture and without speaking to her but he rather took her by the hand and spake to her thereby to testifie his Power and Will to restore her to life and that the Miracle might be the more apparently wrought and the more special notice taken of it Talitha Cumi The Evangelist doth mention the very words which our Saviour used thereby to confirm the truth and certainty of the Miracle And herein St. Mark is very accurate in setting down the very words used by our Saviour to those on whom he wrought Miracles as Mark 7. 34. he mentioneth the word Ephphatha which he used at the curing of him that was deaf and stammered in his speech The word Talitha is a Syriack word which was the Language in which our Saviour spake and the ordinary Language then in use among the Jews for they did not speak pure Hebrew but mixed with the Syrian or Chaldean Tongue And this word Talitha signifieth a young Maid or Damosel The other word Cumi is an Hebrew word or both Hebrew and Syrian as some think signifying Arise And the Evangelist mentioneth these Hebrew and Syriac words used by our Saviour not as if there had been any vertue in the words of themselves to raise the dead but to shew the wonderful Divine power of our Saviour being able to raise the dead only by speaking these words The words themselves did not work this by the bare sound of them but our Saviour accompanying them with his Divine power did make them effectual to raise the dead So much of the words which is by Interpretation This shews that the Evangelist wrote in Greek Observ 1 Observ 1. See here how powerful the Word of Christ is to work great and mighty Effects whensoever he pleaseth to shew and manifest his Divine power by it able to raise the dead yea those that are dead in sin See Joh. 5. 25. See this handled before Chap. 4. 39. Observ 2 Observ 2. In that our Saviour by his Divine power did raise up from death this young Damosel we learn That he is absolute Lord over life and death Act. 3. 15. He is called the Author or Prince of life to shew that he hath power to give life and restore life to the dead when it hath been taken away by death Therefore also he is said to be a quickening Spirit 1 Cor. 15. 45. He is also Lord over death being able to vanquish and to abolish it both for himself as he did when he raised up himself from death as also for all the faithful for whom he hath vanquished death and swallowed it up in victory as the Apostle sheweth 1 Cor. 15. 57. Object Object Yet bodily death seizeth upon the faithful as well as others Answ Answ 1. Not upon their whole man but only upon their bodies as for their souls they live in and after death with God 2. Though their bodies be subject to death yet it is but for a time only till the day of Judgment for then Christ shall raise them up to life and abolish death altogether so as it shall never have any more power over them Revel 21. 4. Then there shall be no more death c. Use Use This is matter of great comfort to the faithful Christ their Head being absolute Lord of life he can and will so order and dispose of life and death that both shall work together for good to them and help to further their happiness 1 Cor. 3. 22. Life and death are yours and ye are Christs c. So Paul Phil. 1. 21. To me Christ is life and death is gain Again this may comfort the faithful in midst of the greatest danger unto which their bodily life is subject for Christ having power over life and death is well able to keep them and to preserve their lives in greatest danger of death though they should be brought even to the graves mouth or into the valley of the shadow of death yet need they not fear for Christ Jesus their Lord is Lord of life and death able to deliver and save them from the greatest danger of death and he will do it if it be good for them Lastly this may comfort them even in death it self to consider That though death seize upon them as well as upon the wicked and unbelievers yet they shall not alwayes be holden under the power of death but shall at the last day be delivered from it and raised to life again Christ is able to do it as being absolute Lord of life and death and he will do it in due time Object Object The bodies of the wicked also shall be then raised to life Answ Answ Not to be partakers of eternal life as the godly shall but to the end that both their souls and bodies may be for ever separated from God and punished in Hell-Torments which is the second death Observ 3 Observ 3. Further in that it is said That the Damosel being raised to life did
anointing with oyl rather then any other outward sign to be a testimony of miraculous healing Answ Answ Because the use of Oyl was very common in that Countrey as for other purposes so for Medicine to cure and heal the body diseased Luke 10. 34. The Samaritan poured oyl and wine into the wounds of him that fell among theeves See also Eccles 10. 1. Therefore seeing oyl was used as a Medicinal thing this ceremony of anointing with oyl was fit to be used as an outward sign and testimony of the miraculous Cures which the Apostles wrought Quest 4 Quest 4. Whether they did anoint all whom they cured miraculously Answ Answ Not so For we read of some cured only by the shadow of Peter Act. 5. 15. some only by handkerchiefs and aprons which were brought to them from Paul's body Act. 19. 12. It is also likely that some were cured only by touching or laying of hands upon them as may appear Mark 16. 18. They shall lay hands on the sick and they shall recover In these places we find no mention of Oyl or anointing the sick Therefore no doubt but this was a free Ceremony permitted to the Apostles to use sometimes when they saw it fit and expedient but not used alwayes or to all the sick whom they cured Quest 5 Quest 5. Whether all that were anointed did recover Answ Answ This seemeth doubtfull and uncertain yet it is probable that they did not all recover but onely so many as it pleased God to restore 1. Because then the cure might seem to be tyed to the outward anointing and to be wrought by it as by a natural means 2. Though the Apostles had power to heal the sick and to work other Miracles yet not when they would but when it made for Gods glory Therefore it may be they sometimes anointed the sick and yet no Miraculous cure followed Further we must know that the Papists do alledg this place in defence of their Sacrament of extream Unction as they call it which the Popish Priests do at this day use unto such as are dangerously sick Annointing them with Oyl that by this means they may be freed from the remainders of sin left in them and that they may be comforted inwardly and strengthened against the Temptations of Satan in the Agony of death Bellarmin de extrem Unct. cap. 8. Concil Trid. Sess 14. de extrem Unct. cap. 2. pag. 135. Now they teach that this Anointing used by the Apostles was a preparative unto the Sacrament of extream Unction and that the use of that Sacrament was afterwards more plainly taught and enjoyned by St. James chap. 5. 14. But this cannot be because there is no resemblance between this anointing used by the Apostles and that Popish anointing but great difference and contrariety in these respects 1. This which the Apostles used was a temporary Ceremony to continue but for a time onely so long as the gift of Miraculous healing continued in the Church whereas the Papists teach that their anointing is a perpetual Sacrament to continue in the Church 2. This anointing was used by the Apostles onely as a sign of the Miraculous cure of bodily diseases but the Papists use their anointing as a means to purge the sick from the remainders of sin and to give them Spiritual comfort and strength against Satan Let them if they can shew that this anointing used by the Apostles had any such use or end 3. This by the Apostles was used as a sign of the Miraculous curing of the sick and of restoring of their health But the Papists use it for the most part to such as are at point of death and past hope of recovery neither have they any such gift or power of Miraculous healing as the Apostles had Indeed they pretend and boast of such a power but are not able to shew or prove it So much in way of opening and clearing these words Doct. Doctr. In that the Apostles confirmed and sealed the truth of their Doctrine by so many and powerfull Miracles which the Lord wrought by them Hence observe the Divine truth and certainty of the Doctrine of the Gospell Preached by the Apostles and after left by them in writing unto the Church for that which they wrote is the sum and substance of that they Preached Now this Doctrine which they both Preached and wrote must needs be the Divine Truth and Doctrine of God because it was not onely Preached by them but also confirmed and ratified by such Miracles as none but God himself could work by them So Mark 16. ult They went forth and Preached every where the Lord working with them and confirming the Word with Signes following So also Hebr. 2. 3. The Apostle proveth the certain truth of the Doctrine of the Gospell by this That it was not onely Preached at first by Christ and the Apostles but also confirmed by Miracles God himself bearing witness to it with Signs and Wonders and divers Miracles c. And it is a sufficient Argument if there were no other to prove the Doctrine of the Gospel to be of God and from Heaven seeing it was at first not onely Preached by Christ and the Apostles but also sealed as it were from Heaven by such Divine Miracles Use 1 Vse 1. See then also by this the truth and certainty of the Christian Faith and Religion which we profess and hold and by the Profession and practice whereof we hope and trust to be saved This must needs be the true Faith and the Religion of God himself because it is agreeable to the Doctrine of the Gospel and grounded upon it and therefore hath the Seal of God set upon it and the Testimony of God from Heaven going with it to confirm it Be thankfull to God that hath called us to the Knowledg and Profession of this true Religion in which alone Salvation is to be had for there is no name in Heaven or Earth by which we can be saved but onely by Jesus Christ Act. 4. 12. and Christ is the sum of the Gospell and the Gospell is the very foundation on which this Religion which we profess is built and it is such a Doctrine as hath bin confirmed from Heaven by Miracles to be the onely saving truth of God the onely word of life and Salvation Oh then how thankfull should we be unto God for revealing to us the Knowledg of this Doctrine Luther in his last Prayer upon his death-bed gave special thanks to God for revealing the Knowledg of Christ unto him So let us both in life and death shew thankfulness for this unspeakable benefit that God hath revealed to us the knowledg of Christian Religion and of the Gospel and that he hath suffered us to be born and to live where this Religion and Gospell is professed and established How if we had bin born among those Pagans in the West-Indies or among Turks and Jews or amongst the Papists who have corrupted and falsifyed the whole
body and substance of the Gospell and of true Christian Religion How miserable were our case if we lived in such places and amongst such people sitting in darkness and in the shadow of death destitute of the true knowledg of Christ and the Gospell Think seriously hereof and be thankfull for this wonderfull mercy of God shewed to us in calling us to the Knowledg and Profession of his Gospell and of true Christian Religion grounded upon it And let us not rest in a bare Profession of it but indeavour to live answerably to it gracing our Profession and adorning true Religion and the Gospell of God by Holiness of life The Ancient Fathers as Justin Martyr and Tertullian c. justified the Christian Religion against the Gentiles and Pagans by alledging the holy lives of the Professors of it so should we be able to justify the truth of our Religion against Turks Jews Papists c. by the holiness of our lives not living in such sins as raign amongst Turks Jews c. Use 2 Use 2. This must strengthen our Faith in the belief of this Doctrine of the Gospell causing us to give absolute credence to it as to the word of truth and Doctrine of God seeing it hath bin confirmed by so many Miracles We must therefore beware of calling any part of this Doctrine into doubt or question Use 3 Use 3. It must also move us to yield absolute obedience to the Doctrine of the Gospell and to every part of it Rom. 15. 18. Paul sayes that Christ wrought mighty Signes and Wonders by him that by that means the Gentiles might become obedient to his Doctrine Vse 4 Vse 4. Lastly it must move us also constantly to hold and maintain this Doctrine in Profession and Practice and to stand in defence of it to the utmost of our power both in life and death as the Martyrs have done before us Mark 6. 14 15 16. And King Herod heard of him c. May 27. 1621. FRom this 14th Verse unto ver 30. is laid down the third principall part of this Chapter which contains the History of King Herod's opinion touching Christ when he heard of his fame by occasion whereof also the Evangelist digresseth to relate the History of the same Herod's beheading of John Baptist The Judgment of Herod touching Christ is laid down ver 14 15 16. The History of John's beheading ver 17. unto ver 30. Touching the first Consider 1. The occasion of his conceiving that opinion which was the fame he heard of Christ 2. The erronious Opinion or Judgment it self manifested by his words saying of Christ that he was John Baptist risen from the dead and that great works were wrought by him ver 14. 3. A further declaration of his Judgment of Christ by comparing it with the different opinions of others concerning him ver 15 16. Touching the second Consider 1. The description of the person by his name Herod and by his Office a King 2. The Intelligence which he had of Christ's fame together with the reason or cause of it He heard of him for his name was spread abroad or manifested King Herod We read of three Herod's mentioned in the New Testament The first mentioned Matth. 2. 1. in whose dayes our Saviour was born Called Herod the Great who was King of the Jews at that time He cruelly Murthered all the Male-Children in Bethlehem and the coasts of it c. The second is this Herod here mentioned called by Josephus Herod Antipas who was Son to the former Herod And this Herod is sometimes called a King as here and sometimes a Tetrarch as Matth. 14. And Luke 9. 7. and Luke 3. 1. He is said to have bin Tetrarch of Galilee Now a Tetrarch doth signify a Governour over a particular Province or Countrey such a one was this Herod over the Countrey of Galilee Vide Kemnit Harm cap. 16. And though he were not properly a King because he had not an absolute Kingly power over the Galileans but was himself subject to the Romane Emperour yet because he was the chief Governour in that Country under the Emperour therefore the people of that Countrey did commonly call and account him as their King and so doth the Evangelist herein conforming to the vulgar opinion and to the common and ordinary title which the people gave to Herod The third Herod is he that is mentioned Act. 12. who is called by Josephus Agrippa and said to have bin the Nephew or Grand-child of Herod the Great He was also a Tetrarch or Governour over the Jews This was he that killed James the Apostle and Imprisoned Peter to please the Jews and afterwards dyed miserably being eaten up of Worms for his Pride and ambition as appeareth Act. 12. Observ 1 Observ 1. In that here is mention made of Herod the King or Tetrarch of Galilee a wicked Son of a wicked Father Herod the Great who caused the innocent young children to be Murthered that so he might have put Christ to death being newly born Hence observe that the children of wicked Parents are apt to follow the evill example of their Parents and to be like unto them living in the same sins and therefore it is often so that wicked Parents have also wicked children I say often because it is not alwayes so but many times it is if not for the most part 1 King 15. 26. Nadab did evill in the sight of the Lord and walked in the way of his Father Jeroboam and in his sin wherewith he made Israel to sin So many other Kings of Israel and some of Judah also were wicked like their Fathers though it was not so in all Isai 1. 4. The Prophet calls the rebellious Jews a Seed of evill doers And Matth. 3. 7. John Baptist calls the Pharisees and Sadduces a generation of Vipers to shew that they were wicked children of wicked Parents So Act. 7. 51. Steven tells the hard-hearted Jews that as their Fathers did resist the Holy Ghost so did they Reasons Reasons 1. Children being trayned up with their Parents and under them at least in their young years do by this means take the more notice of their Parents carriage and behaviour and so are the more apt to tread in their steps 2. Some sins of Parents are naturally hereditary unto their Children propagated unto them by naturall Birth in regard of the natural temper and constitution of the body wherein children do usually resemble Parents more or less and by reason hereof are the more apt to such sins as their Parents were given unto such are the sins of Drunkenness Uncleanness c. 3. God doth sometimes justly with-hold his Grace from the Children of wicked Parents and so gives them over to such sins as their Parents lived in that by this means he may punish the sins and wickedness of such Parents even in their Children Use 1 Use 1. Admonition to such Parents as have hitherto lived in a sinful course in swearing drunkenness
useth all means to hinder us from it so let us use all means to get it Especially these 1. Search the Scriptures which testifie of Christ Joh. 5. 39. 2. Come diligently to the publike Ministery of the Word by which Christ is plainly described and set forth to us as the Apostle sheweth Gal. 3. 1. 3. Pray unto God to reveal unto us the true and saving knowledg of his Son Christ Jesus As none knoweth the Father but the Son and he to whom the Son revealeth him Matth. 11. 27. So no man knoweth the Son but the Father and he to whom the Father will reveal him And here we must remember not to rest onely in a bare historical and general knowledg of the Person and Offices of Christ which wicked men and devils have but labour for an effectual knowledg of faith applying him and his benefits to our selves c. Vse 2 Use 2. See whose Instruments they are and by whom set awork who any way hinder others from the sound knowledg of Christ or to hold them in errours touching his Person or Office even the Devil's Instruments and Factors they are in this Such are the Papists who barr the common people from reading the Scriptures which testifie of Christ And whosoever they be among us that any way discourage others from reading the Scriptures or from frequenting the Word preached that they may learn Christ aright Observ 2 Observ 2. In that here is mention of so many different Opinions of Christ and yet all false and erroneous We may hence gather That howsoever there is but one truth in all matters of Religion which are questionable yet there are manifold errours by which men may swerve from the truth There is but one right way of truth laid out in the Word of God but there are many crooked and by-paths found out by Satan by which he leads men into errours heresie and false opinions There is but one true Faith and Religion which is from God but many false and counterfeit kinds of faith and religion in which Satan laboureth to hold men as at this day the Religion of the Turks Jews Papists Anabaptists c. all false Religions and in the mean time there is but one true Faith and Religion of Christ which we profess and know to be the truth Use Use See then how careful we had need be to know and learn the sound truth in all matters needful to salvation and to hold it fast when we have learned it to buy the truth and not to sell it again as Solomon speaketh Prov. 23. 23. we must be very careful hereof because there being but one Truth and manifold Errours and false Opinions in matters of Religion it must needs be a matter of much difficulty to search out and hold that one truth amidst so many errours and to walk with a right foot in that one true way not turning to the right or left seeing there are so many crooked paths to turn us out of it If a man be to travel a Way that hath many turnings he will be the more fearful of losing his way and the more careful to keep in it and to be still enquiring of such as know it So in matters of Religion there being but one true and right way we must be the more careful to know it and to walk in it To this end we must be diligent in searching the Scriptures in which the Lord hath plainly revealed all truths needful to salvation and pray unto God that he will by his good Spirit lead us into those truths Observ 3 Observ 3. Further in that not only Herod himself but the Jews also which lived under his Jurisdiction in Galilee did hold such grosse and absurd Opinions of Christ we may Observe That such as depart from the Word of God do usually run into grosse and absurd Errours in matters of Religion This was the cause that these Galilean Jews under Herod did run into these gross errours touching Christ that they did not keep themselves to the doctrine of the Prophets which had plainly foretold both the time and manner of the Messiah's coming therefore if they had kept them to those Prophecies they could not have erred so grosly touching Christ but they forsook those Prophecies at least the true sense and meaning of them and followed their own unwritten Traditions and hence grew those absurd opinions which they held So Mark 7. 8. our Saviour sheweth this to be the cause of the gross Errours of the Scribes and Pharisees both in judgment and practise because they laid aside the Commandment of God and held the Traditions of men as washing of pots and cups c. So Jer. 8. 9. They have rejected the Word of the Lord and what wisdom is in them As if he should say There can be no true wisdome or sound knowledg and judgment in them but they must needs run into foolish and absurd errours This also was the cause of the absurd Errours which the Sadduces held that they did not keep themselves to the Scriptures Matth. 22. 29. Ye do erre saith our Saviour to them not knowing the Scriptures c. See Act. 23. 8. And what is the cause of the many grosse and absurd errours of the Papists at this day but even this That they keep not to the written Word but lean rather to their unwritten Traditions Popes Decrees Testimonies of Fathers Councels c. So What led the Popish Schoolmen into such absurd Errours but the leaving of the Scriptures and giving themselves too much to the study of Philosophy Reas 1 Reasons of this Doctrine 1. The written Word of God is the only sure and perfect Rule of all truth in matters of Religion and the touchstone to try it by It is the Word of Truth containing in it nothing but truth without all mixture of errours yea it is truth it self Joh. 17. 17. neither is any word or doctrine or Opinion of man true but that which is consonant to this Word of God therefore to leave the Rule and Direction of this Word must needs be the way to all absurd and gross Errours Reas 2 Reas 2. It is just with God thus to punish the contempt of his Word in those that forsake the Rule of it by giving them over to gross Errours 2 Thess 2. 10. Because they received not the love of the truth For this cause God shall send them strong delusion that they should believe a lye Vse Use If we would not be given over justly of God to gross and absurd Errours in matters of Religion beware of leaving the Rule and Touchstone of Truth which is the written Word of God beware of contemning it and of neglecting to read it and meditate in it daily and to hear it preached by God's Ministers This neglect and contempt of the written Word is the ready way to all errours and even those that are most gross and dangerous Hence come ten thousand evils or mischiefs sayes
Sam. 6. Answ Answ It was far from any wanton or immodest dancing For 1. Men and women did not dance together but apart by themselves 2. That dancing was used in way of testifying their spiritual and holy rejoycing Miriam's dancing was accompanied with a spiritual song of thanksgiving and David by his holy dancing testified his â—oy for the return of the Ark of God Therefore these special examples are no Warrant at all for defence or excuse of that wanton and lascivious dauncing commonly used in many places Mark 6. 21. And when a convenient day c. Aug. 26. 1621. FRom the 21 Verse unto the 27 the Evangelist mentioneth certain Occasions and Preparatives which went immediately before the beheading of John Baptist Which occasions we reduced to these three Heads 1. Herod's making a Feast on his birth-day to his Nobles c. 2. The dancing of Herodiasses daughter before Herod at that Banquet 3. The Effects or Consequents which followed upon her Dancing before him Of the two first we have spoken Now we proceed to the third which is The Effects which followed upon the Dancing of that wanton Damsel The Effects are 1. By her wanton Dancing she pleased Herod and those that sate at Table with him 2. Herod thereupon makes a rash promise to reward her with whatsoever she would ask though to the half of his Kingdom and confirms his promise with an Oath Verse 22 23. 3. The Maid being advised by her Mother makes request for John Baptist's head to be given and presented to her in a platter at the Feast Verse 25. 4. Herod though unwilling of himself yet for his Oaths sake and for their sakes who sate at Table with him yieldeth to her request and immediately sends an Executioner to behead John in the prison c. Verse 26 27. She pleased Herod and them that sate with him That is by her lascivious and immodest dancing she gave carnal contentment unto their unchast minds Observ 1 Observ 1. See here one fruit of leight and wanton dancing it serves to breed carnal delight and pleasure in the minds of the beholders and to stir up unchast lusts and affections in them Those unseemly and immodest gestures used in such kind of dancing what are they but the very bellows which seem to kindle unclean lusts in the hearts of such as behold them Therefore 1 Pet. 4. 3. the Apostle condemning the sin of revelling or riotous banquetting and under the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in the Original taxing also lascivious dancing as we have heard before he doth therewithall joyn lasciviousness and lusts to shew that these commonly do accompany wanton and leight dancing and are stirred up by it And common experience proveth the truth of this for we see that such leight dancing is oftentimes an occasion not onely of stirring up unchast thoughts and desires in the beholders but also an occasion of unchast and unclean acts of adultery fornication c. Use Use Let this move all professing Christianity to refrain this unseemly and unlawfull exercise and not only to refrain the exercise or practice but even the beholding of it in others c. Observ 2 Observ 2. Further we may here observe how dangerous it is for any to take delight in beholding such Objects as may be an occasion of sin unto them as wanton dancing of others especially mixt dancing of men and women together so also all wanton gestures or dalliance used either in dancing or out of dancing also lascivious Pictures and Stage-Playes in which there are many sorts of unseemly and sinfull gestures represented to the eyes of the beholders The beholding of such sinful objects is a great occasion of sin and therefore dangerous it is for any to take delight in seeing and beholding them Herod's delighting to behold this wanton dancing was an occasion of stirring up unchast thoughts and lusts in him an occasion also of his rash vow made unto the Damosel yea an occasion of the cruel beheading of John So David's delight in beholding Bathsheba washing of her self was the occasion of his fearful fall by adultery with her So Gen. 6. 2. The sons of God saw the daughters of men that they were fair c. and 2 Pet. 2. 14. the Apostle condemneth such as have eyes full of adultery who cannot cease to sin c. Use Use See what cause we have to pray with David Psal 119. 37. Turn away mine eyes from beholding vanity and with Job to make a covenant with our eyes not to look on sinful objects Job 31. 1. remembring that it it is the property of a good man to shut his eyes from seeing evill Esay 33. 15. So much of the first Effect of the Dancing of Herodiasses Daughter The second followeth which was Herod's rash promise made to her to reward her with whatsoever she would ask c. Where 1. Consider the promise it self with the large extent of it That he would give her whatsoever she would ask though it were to the half of his Kingdom 2. The Confirmation or sealing of his promise with an Oath Touching the large promise which he maketh her it doth discover in him 1. Great rashness in that he doth so unadvisedly promise whatsoever she would ask without limitation or exception not considering that she might perhaps ask something which was unlawful as indeed she did 2. Great folly and madness in that he doth not stick to promise half the value of his Kingdom as a reward for her leight and wanton Dancing Observ 1 Observ 1. This rash and unadvised promise of Herod being mentioned as an occasion of the beheading of John we may hence gather how dangerous it is to make rash and unadvised promises such promises are often an occasion of shame to those that make them So was this to Herod for by it he tyed himself to yield to the wicked motion and request of Herodias and her daughter in putting John to death Now that is a rash promise 1. Which is made without due consideration of the lawfulnesse and expediency of the thing promised Such was the promise of Reuben to his father Jacob That if he did not bring back Benâ—amin he would let him slay his two sons not considering how unlawfull and wicked a thing it was for him to make such a covenant and for his father to require it of him See Gen. 42. 37. Such also was this promise made by Herod 2. That is a rash promise which is made without consideration of his ability to perform it who doth make the promise As to promise payment of another's debt beyond his ability Rash suretiship See Prov. 6. 1. So to promise any thing beyond our power Lawful promises must be of things in our own power 3. That which is made without reference and submission to Gods providence permitting us to perform what we promise and purpose to do Condemned by the Apostle Jam. 4. 13. Go to now ye that say 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
sick and diseased People c. And experience shews this to be true in other Places not that there is no difference to be made of Places and Countryes in regard of healthfulness or unhealthfulness but that Health and Sicknesse are not to ascribed only or chiefly to such secondary causes and means but chiefly to God's providence who is above all second Causes disposing of them as pleaseth Him c. Observ 2 Observ 2. Our Saviour cometh to Genesareth not by request of the Inhabitants of the Country nor being sent for or by the perswasion of his Disciples or others but of his own accord and free good will to this People that he might do good amongst them and unto them by his Miracles and also by his Doctrine for though there be no mention made of his Preaching yet it is most likely that he joyned some instruction and teaching with his Miracles as he used to do in other Places Hence then we may gather That it is the free Grace and Mercy of Christ that moveth Him to bestow the means of Grace and Salvation upon any People or Nation and not any merit or desert in them above others Psal 147. 19. He shewed his Word unto Jacob his Statutes and his Judgment unto Israel He hath not dealt so with any Nation c. Isa 65. 1. I am found of them that sought me not I said behold me behold me unto a Nation that was not called by my Name Jam. 1. 18. Of his own will begat he us with the word of Truth c. Vse Use To stir up those unto all possible thankfulness to God who do enjoy the ordinary means of Salvation as the Ministery of the Word Sacrament c. considering that it is the Lord 's free Grace and Mercy alone which hath moved Him to bestow these pretious means upon them which he hath denyed unto many others This doth neerly concern us in this Land and us particularly of this Congregation who by God's meer grace and goodness do enjoy these means of our Salvation which some others yea many others do want not that we are better then others by nature or have deserved that Christ Jesus should thus come unto us by his Ordinances but because it hath so pleased him onely of his unspeakable grace and mercy to do us this good Oh let us think seriously of it and strive to shew our true thankfulness by bringing forth Fruits answerable to the means we have Luke 10. 21. Our Saviour giveth solemn thanks to his Father for that of his meer good pleasure he had hid the means of Salvation from some and revealed them to others so should we much more be thankfull for our selves c. No reason can be given why it sometimes raineth upon one place and not on another and why the Sun shineth upon one and not upon another but onely the providence of God So here c. So much of our Saviour's coming with his Disciples into the Land of Genesareth Now follow the Miracles which he there wrought in curing sundry diseased persons which were brought to him Where consider two things 1. The occasion of the miraculous Cures 2. The Cures themselves The occasion or impulsive cause was the Faith of the People which is set forth 1. By the Ground of it Their knowledge of Christ so soon as he was come out of the Ship into the Land Ver. 54. 2. By the outward Fruits of it viz. Their works of Charity and Mercy 1. In taking care to bring and present the Sick unto Him to be healed 2. Beseeching Christ that they might touch the border of his Garment to the end they might be Cured First Of the Ground of their Faith When they were come out of the Ship straightway they knew Him That is they acknowledged and took speciall notice of Him as of an eminent Person and extraordinary Pro het sent from God having Divine Power to cure Diseases miraculously For thus they conceived of Christ Quest Quest How came they thus to know Him Answ Answ 1. By the Fame of his Doctrine which he had Preached and of the Miracles which he had formerly wrought in other places not far off as in Capernaum Bethsaida Tiberias c. 2. And it may be also yea it is very probable that some of them had before heard him Teach and seen his great Miracles in other places bordering near unto them Observ Observ Knowledge of Christ is the Ground of all true Faith in Christ we must first know Him in some measure before we can come to believe in Him aright So this People of Genesareth first came to know Christ in some measure by His former Preaching and Miracles whence they gathered That He was an extraordinary Prophet coming from God and having Power to work miraculous Cures of Diseases because he had done so formerly whence also they gathered That He was not onely able but willing and ready to cure the Sick if they were brought unto Him and if suit were made unto Him in their behalf Thus their Faith in Christ's Power and Mercy was grounded upon the knowledge which they had of his Power and Mercy shewed unto others c. Of this Point see before Chap. 5. 27. It followeth Ver. 55. And they ran through c. Here the Evangelist sets out their Faith by the outward Fruits and Testimonies of it viz. By a two-fold work of Charity 1. Their care to present their sick Friends and Neighbours unto Christ 2. Their sute made unto him on their behalf that they might touch but the border c. Touching the first viz. Their presenting of the sick unto Christ It is amplifyed by two things chiefly 1. By their pains and diligence shewed therein In that they ran through the whole Country and began to carry the sick in their beds and to lay them in the streets wheresoever Christ came 2. By their Wisdom in taking the best opportunities of time and place Of time in that they brought the sick to Christ speedily so soon as he came into the Country Of place in that they laid the sick before him in the streets and open places where he was to come and where they might most conveniently come at him and he might most conveniently take notice of them and heal them miraculously To carry about in beds This was according to the Custom of that Country in which they used to lay the sick upon small Beds or Couches which were so made that they might be conveniently carried up and down from place to place See before Chap. 2. Ver. 3. 11. and Luke 5. 19. In the streets Or open and publick Market-places as the word in the Original doth signify So much of the sense of the words Now most of the Points of Instruction to be gathered from them as also from the words following to the end of the Chapter have been before handled and therefore I will go over them the more briefly Observe in general In that this
and the three next following he proveth the Crime of which he accused them by an example or instance which he giveth of two particular precepts of the Word of God which they rejected and disannulled by their Tradition Where 1. Our Saviour layeth down or alledgeth the precepts of the Word of God which he chargeth them to abrogate Ver. 10. 2. He layeth down their contrary unwritten Tradition which they opposed against the written Word Ver. 11 12 13. Where he shews how they abrogate God's Word by that Tradition Touching the alledging of the precepts of the written Word of God in which our Saviour instanceth we are to consider two things 1. The manner of alledging them viz. the name of Moses the Pen-man of those Books of Scripture out of which the precepts are cited Moses said c. 2. The matter and substance of the precepts which are two in number The first Being a precept of the Morall Law even the Words of the fifth Commandement recorded Exod. 20. 12. Deut. 5. 16. Honour thy Father and thy Mother The second Being a precept or Ordinance of the Judiciall Law which was the Law of punishments for Breakers of the Morall Law enjoyning the penalty of Death to be inflicted on such Children as did break the fifth Commandement and that in a high degree by cursing or speaking evil of their Patrents in these words Whosoever shall speak evil c. which Judiciall Law is found written Exod. 21. 17. and Levit. 20. 9. First Of the manner of alledging these precepts of the Law of God Quest Quest Where did he say it Answ Answ In his written Books before mentioned Moses said So saith our Evangelist here Yet Matthew 15. 4. it is said God Commanded c. The reason is because Moses was imployed of God as his Instrument and Secretary in writing of the Law and whatsoever he wrote and in writing delivered to the Church in those Books of his before mentioned he wrote it by Authority received from God himself and that immediately St. Mark ascribeth that to Moses which St. Mathew attributeth to God that he might commend to the Church the Divine Authority of the Books of Moses Observ Observ Here take notice of the Divine Authority of the Books of Holy Scripture that though they were written by Men as Instruments imployed of God in that service yet they contain no other but the Divine and Heavenly Doctrine of God himself So that what Moses wrote in his five Books which we have it is the Doctrine and Writing of God Hos 8. 12. I have written to him that is to Ephraim the great things of my Law c. So all that is written in the rest of the sacred Books of the Old and New Testament is no other but the very Word and Doctrine of God himself Acts 1. 16. The Holy Ghost spake by the mouth of David in the Book of Psalms The reason is because all the Pen-men of Scripture wrote those Books of Scripture by immediate extraordinary direction and assistance of the Spirit of God instructing them infallibly both in the matter and manner of Writing 2 Tim. 3. 16. All Scripture is given by inspiration of God c. 2 Pet. 1. 21. Prophecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost Quest Quest. How to know and be assured that the Scriptures were written by immediate Divine inspiration and consequently that they contain the Doctrine and the Word of God himself Answ Answ The main and principall means to be assured hereof is by the inward infallible testimony of the Holy Ghost in the consciences of Men especially of the Elect of God when they read the Scriptures or hear them read or preached This inward testimony of the Spirit is the onely means abled undoubtedly to perswade the conscience that the Scriptures are the Word of God If no man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12. 3. Then much less can any come undoubtedly to be perswaded that the whole Scripture is the Word of God but by inward testimony of the Spirit sealing it to his heart Now this Testimony is especially found and felt in those that do unfeignedly desire and endeavour to obey the Will of God revealed in his Word Joh. 7. 17. If any man will do his Will he shall know of the Doctrine whether it be of God c. But besides this inward testimony of the Spirit there are also sundry other proofs and evidences which may be drawn from the Scriptures themselves which are sufficient to convince the conscience of any not willfully blind that the Doctrine of the Scripture is the Word of God so as they cannot in conscience deny it though otherwise they have not Grace to yield obedience to it as the Word of God I will not speak of all but of some of the principall of those evidences by which our consciences may be settled in the truth of this weighty Point and by which we may be armed against profane Atheists and all that deny or call in question the authority of the Scriptures The proofs are these which I will but briefly touch 1. The Power and Efficacy of the Scriptures in working on the inward Souls and Consciences of men both to humble them in the sight and sense of their sins and to raise them up and comfort them being humbled No Writings or Doctrine of Man hath like Power Hebr. 4. 12. The Word of God is quick and powerfull c. See also 1 Cor. 14. 25. 2. The Antiquity of the Scriptures for the Books of Moses are more antient then any humane Writings setting down the Originall and first History of things done from the beginning of the World which other Writers either knew not at all or borrowed them from Moses and corrupted them with many Fables and untruths 3. The wonderfull Harmony and Consent that is found to be in the Books of Scripture among themselves though they were Written by sundry persons at sundry times and in different Ages of the World And though there be some shew of difference or contrariety in words sometimes yet all such places as seem to differ and to be at jarr are sufficiently reconciled by those of the Church who have laboured therein 4. The fulfilling of the Prophesies found in Scripture in their due and appointed times even unto this very Age in which we live For example The Israelites going into Aegypt and being delivered thence again and coming into Canaan The seventy years Captivity of the Jews and their deliverance by Cyrus who is also named by the Prophet above a hundred years before he was born Isa 45. 1. So also the time and manner of Christ's coming in the Flesh the calling of the Gentiles destruction of Hierusalem revealing of Antichrists c. All these and many other things foretold in Scripture are already fulfilled and other things are daily more
but rather plain and evident if they had marked it well and had been so fit to conceive it as they should have been This therefore shews how hard and slow they were to conceive such Doctrines as this and how justly he reproved them as we shall see in the words following And yet withal they discover great humility and desire of Knowledge of the Truth in that they acknowledge their Ignorance by coming to ask Observ 1 Observ 1. See here how great dulness and slowness of capacity there is even in the best Christians to conceive spiritual and heavenly matters when they are taught them Christ's own Disciples bewrayed great weakness this way at this and other times So Chap. 8. 16. So Luke 18. 4. See before on the 14th Verse of this Chapter Vse Vse Comfort to us when we feel and complain of Ignorance and Dulness c. so that we be humbled for it and strive against it by Prayer Observ 2 Observ 2. The best should not be ashamed to acknowledge their own Ignorance in spiritual matters to such as are able to teach them that so they may be better informed and instructed Such was the humility of Christ's Discipleâ— that they stick not here to acknowledge their own Ignorance and Dulness of capacity to the end that they might be further instructed of their Master yea they stick not to shame themselves For it might justly seem a shame for them not to understand such plain Doctrine as Christ taught to the common ignorant Multitude and yet this shame hinders them not from coming to Christ to ask the meaning of his Doctrine They rather choose to be accounted dull and slow of capacity than to remain ignorant of Christ's Doctrine They stick not to profess their own blindness that so they may have Christ their Master to lead them in the right way c. So at other times often they used to come to Him and to seek Knowledge and Direction in spiritual matters thereby acknowledging their own Ignorance and weakness of Understanding So Chap. 4. Ver. 10. So Matth. 24. 3. This also was commendable in Nicodemus who though he were a great Pharisee and a Master in Israel yet was not ashamed to come to learn of Christ Joh. 3. 1 2. Indeed he discovered his timorousness in coming by night but withall he shewed Humility in coming to learn of Christ So Act. 8. 34. the Eunuch though a great man yet is not ashamed to confess his Ignorance that he might learn of Philip. Use 1 Use 1. Reproveth such as deprive themselves of so much spiritual Knowledge and Instruction which they might reap by others who excell them in gifts because they are ashamed and unwilling to bewray their own Ignorance by asking and enquiring of others choosing rather to remain ignorant of many necessary Points of Knowledge and unreâ—olved in many needful Questions and Cases of Conscience than by asking or seeking Resolution to discover their Ignorance As if a Traveller should rather willingly go on in a wrong way than by Enquiry to be directed into the right way by one that is more skilful or better acquainted therewith than himself The cause of this unwillingness to bewray Ignorance is Pride of heart which must therefore be resisted Use 2 Use 2. Be not ashamed to acknowledge our Ignorance in heavenly matters that we may learn of such as are able to teach us that we know not Though Ignorance in it self be shamefull yet it is no Shame to acknowledge it with desire of Instruction c. Besides it is much better to bear Shame than to remain still in Ignorance to the hurt and danger of our Souls Labour therefore for Humility of heart and for true Desire and Love of spiritual Knowledge then no Shame will keep thee from seeking after it Observ 3 Observ 3. Here also learn That it is commendable in Christians to move profitable Questions unto their Teachers or others either touching those Points of Doctrine which have been taught them publiquely or touching other spiritual matters such as seem obscure and dark unto them that so they may receive further Resolution in them and come to understand them better Thus did Christ's Disciples here and at other times Thus did the Jews take occasion from Peter's Sermon to enquire and ask of him and the other Apostles what they should do Act. 2. 37. So Act. 16. 30. the Jailour being converted asketh of Paul and Silas what he must do to be saved So Act. 8. the Eunuch questioned with Philip about the meaning of a place of Scripture in the Prophecy of Isaiah This should incourage Christians to take occasion thus to move profitable Questions one to another and especially to their Pastors touching spiritual and heavenly matters and particularly touching the Doctrines of the Word which they have been publickly taught especially this is fit to be done upon the Sabbath day after they have heard the Word Contrary to the practise of many who are forward to conferr and question with others about matters of the World but seldom or never move questions about spiritual matters no not on the Sabbath day but so soon as they are out of the Church fall to conference about worldly business Reckonings Payment of money Corn Cattell c. forgetting what is said Isa 58. 13. So much of the occasion of Christ's instructing his Disciples viz. their questioning with him about his Doctrine formerly delivered Now followeth the manner of his instructing them which was this that he joyned Reproof with Instruction first reproving them and that somewhat sharply for their Ignorance and Dulness to conceive his Doctrine and then opening the same Doctrine to them more fully and plainly Ver. 18. And he said unto them Are ye so without Understanding also Do ye not perceive c. These Interrogatories or Questions do imply a sharp Reproof of them q. d. It is strange that not onely the Scribes and Pharisees or the common People but you also who have been better instructed by me should yet be ignorant and unskilful in this Doctrine and so uncapable of it it is therefore a great fault and infirmity in you Object Object Seeing they came so humbly to learn this sharp Reproof might discourage them to learn of him at other times Answ Answ Our Saviour knew them to be unfeigned lovers of the Truth and therefore that they would suffer his Reproof though sharp Observ Observ See here that the best Christians having most excellent graces yet are not to be winked at and spared in their infirmities and faults but to be plainly admonished and if need be sharply reproved by such as have a Calling to do it Though Christ's Disciples were excellent Christians yet he used not to forbear reproving them for such things as were amiss in them but plainly and sometimes sharply rebuked them as here and at other times See before Chap. 4. 13. and Chap. 8. ver 17 33. he sharply rebuked Peter for presuming to
find fault with him for that he said he must suffer death c. See also Luke 24. 25. So Paul reproved Peter to his face Gal. 2. 11. Reas 1 Reas 1. It is dangerous for any to be let alone in their sins without Reproof of Admonition though they be good Christians and have excellent Graces yet being winked at and spared in their sins this may harden them therein and so keep them from renewing their Repentance Hebr. 3. 13. Exhort one another daily c. lest any be hardned through deceitfulness of sin So it may be said Admonish and reprove one another c. Reas 2 Reas 2. The sins of good Christians are in some respect more heinous and dishonourable to God than the sins of the wicked because they having more Grace given them than many others God looks for the more obedience from them and besides the sins of such if they come to be known of others do bring great Reproach upon Religion it self and upon the Name of God which they profess 2 Sam. 12. 14 Rom. 2. 24. Therefore of all other they have least need to be spared and let alone in their Sins c. Reas 3 Reas 3. A wise and Christian Reproof or Admonition is most likely to do good and to prevail with a good Christian for the reclaiming and reforming of him therefore it is most fit to reprove and admonish such above all other Prov. 17. 10. A Reproof entreth more into a wise man than an hundred stripes into a Fool. Use 1 Use 1. This should move such as have a Calling to reprove Sin in others not to forbear or spare such as offend though they be never so good and indued with excellent graces but plainly to deal with them by a seasonable and wise Reproof or Admonition as occasion is offered Lev. 19. 17. Thou shalt not hate thy Brother in heart thou shalt in any wise rebuke thy Neighbour and not suffer sin upon him Especially this concerneth such as have special charge of others being in place of pre-eminence and authority over them as Ministers Parents Masters c. Use 2 Use 2. This should move even the best Christians willingly to submit themselves to be admonished or reproved by others having a Calling to do it yea to be glad and thankful for it as proceeding from love and being very profitable and necessary for them So David Psal 141. 5. Let the Righteous smite me it shall be a kindness and let him reprove me it shall be an excellent Oyl c. It is an Argument of a sincere and upright heart to be willing to be admonished or reproved for a fault Oh therefore labour for this willingness and the rather because it is a matter hard to practise even for the best Christians Very hard we are by Nature to bear a Christian Reproof patiently and humbly to submit to it and to profit by it but if thou canst do it conscionably it is an evidence of much Grace and may greatly comfort thee Pray therefore unto God for an humble Spirit which will make thee willing to be admonished c. And think not that because God hath bestowed good gifts and graces on thee therefore thou shouldst be winked at and spared in some fault or sin of thine which thou art loath to leave The more Grace God hath given thee the more heinous in this respect is thy sin and offence as hath been said and therefore the more needful for thee to be admonished and the more willingly and gladly shouldst thou submit unto it Mark 7. 17 18 19. And when He was entred into the House from the People his Disciples asked him concerning the April 21. 1622. Parable IN the three former Verses the Evangelist shewed how our Saviour took occasion publiquely to instruct the common people in a necessary Point of Doctrine touching the true cause of spiritual Uncleanness that it is not any thing which being without a man doth enter into him but that which being within him doth proceed out of him Now from the seventeenth Verse to the four and twentieth he sheweth how our Saviour having first taught this Doctrine briefly and somewhat obscurely to the People in publick did take occasion at the request of his Disciples to open the same Doctrine more fully and plainly to his Disciples in private Where I propounded 4 principal things to be considered in the words of the Text. 1. The place where Christ did thus open and explain this Doctrine to his Disciples It was in a private House whither he entred apart from the common People 2. The occasion of his opening the Doctrine to them Their questioning with him about the meaning of the Doctrine which he had in publick delivered to the People Ver. 17. 3. The manner of his instructing them in that he joins Reproof with Instruction first rebuking them for their Ignorance in not conceiving his Doctrine and then instructing them c. 4. The matter or substance of Doctrine which he more fully delivereth to them than he had done before to the multirude This is laid down Ver. 18 c. to the 24th Touching the Circumstances of Christ's teaching them namely the place and occasion and manner of it you heard the last day Now in the next place I am to speak of the Teaching it self or the matter of Doctrine which he so plainly and fully openeth unto them Observ Observe generally from the whole Context That the forwardness of People to learn and profit by the Ministry is a great incouragement to faithful Pastors to be the more forward and diligent in their Ministry stirring them up and setting an edge upon them to take the more pains in teaching the oftner in season and out of season c. 2 Tim. 4. 2. and in teaching them more fully and plentifully powring out unto them the rich treasures of the Word of God c. Our Saviour seeing the forwardness of his Disciples to learn of Him and their desire of Instruction and love of the Truth He thence takes occasion to enlarge himself in teaching them much more fully than he had done the People before speaking particularly and largely of those things which he had before touched but generally and briefly So at other times See Chap. 4. ver 2. Use Use See how a People may encourage and quicken their Pastors to pains and diligence in their Ministry even by their zeal and forwardness to profit by their Teaching Heb. 13. 17. Obey them that have the Rule over you for they watch for your Souls that they may do it with joy c. Now to speak more particularly of the matter of Doctrine here taught by our Saviour unto his Disciples which is touching the cause of spirituall Uncleannesse which our Saviour layeth down two wayes 1. Negatively shewing what is not the Cause Not any thing which from without entreth into a man Ver. 18 14. 2. Positively shewing what is the true Cause That which cometh out of a man
Cares and Desires and quench them c. He that giveth Christ and Heaven will He not give Earthly things to his Children He knoweth our wants and hath speciall care of all his See Matth. 6. If he feed the young Ravens cloath the Grasse of the Field c. Therefore 1 Pet. 5. 7. Cast all your care on Him c. Heb. 13. He hath said I will not fayl c. Psal 24. 1. The Earth is the Lord's c. Object Object I have a great Charge of Wife Children c. And the Times are hard and worse may come hereafter c. Answ Answ 1. Charge of Wife and Children is no excuse at all for Covetousness A moderate care onely is to be used and lawfull means to provide for our selves and those that belong to us leaving the successe to God whose Blessing and not our care brings Wealth c. 2. God is able to provide for thy Children as well as for thee and will do it if thou depend on Him by Faith and walk before him in obedience to his Will c. Psal 37. 25. I have been Young and now am Old yet never saw I the Righteous forsaken nor their Seed begging Bread 3. He is also able to provide for us and ours in the hardest Times that can come How did he provide for Elijah in the time of Famine And for David in the Wilderness The seventh Sin coming out of the Heart is Wickedness which cannot here be meant generally of all kinds of Wickedness or Sin for then it should be the same with the other sins named before and after it It must therefore be understood of some special kind of sin and wickedness The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by the Evangelist doth come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies properly one that takes pains in practise of Sin exercising himself therein diligently and consequently one that is hardned in a sinfull course willfully going on in it Therefore it is so often in Scripture attributed to the Devill whose continuall labour and practise is to commit Sin doing nothing else See Matth. 5. 37. Matth. 6. 13. Eph. 6. 12. So then by Wickedness I take it we are most properly to understand here an obstinate and wilfull going on in a course and practise of Sin when a man gives himself to commit Sin willingly and with greediness delighting in it and making a Trade of it c. Called working of Iniquity and Sin Psal 6. 8. And committing of Sin 1 Joh. 3. 8. He that committeth Sin is of the Devil Called also plowing and sowing Iniquity Job 4. 8. Remedies against this 1. Consider how hainous and grievous a Sin this is for one to harden himself in a wicked course and to go on in practise of Sin c. This is a high degree of Sin yea one of the highest called standing in the way of Sinners Psal 1. 1. It is the peculiar property and mark of the Devil's Children 1 Joh. 3. 8. shewing them to be destitute of all sanctifying grace of God's Spirit This is the proper difference between the Godly and Wicked They both do fall into Sin but the Wicked onely do work wickedness c. 2. Consider how fearfull and dangerous it is for any to be an obstinate Worker of Iniquity in that this pulleth down upon such most certain and heavy Judgments of God in this Life and after this Life Psal 11. 6. Upon the Wicked God shall rain Snares Fire and Brimstone and an horrible tempest c. Psal 68. 21. He will would the hairy Scapl of him that goeth on still in his Trespasses Rom. 2. 5. Such are said To treasure up wrath to themselves against the day of wrath c. Luke 13. 27. Depart from me all ye Workers of Iniquity It is not sin but continuance in sin and obstinate going on in it without Repentance that bring swift Damnation on the Wicked Jam. 1. 15. Sin when it is finished bringeth forth Death 3. Beware of custom in Sin yea in any known Sin For this will harden the Heart and so bring a man to this obstinate Wickednesse to be a greedy Worker of Iniquity Mark 7. 23. All these things come from within and defile the man June 2 1622. THe eighth Sin is Deceipt Fraud or Guil whereof there are two sorts 1. Towards God 2. Towards Man Towards God is that Deceipt or Guil whereby one maketh outward shew or profession of Religion and Holiness but is not answerable in Deed and in Truth to that shew which is made but cometh short thereof having a false and unsound heart towards God Psal 32. 1. Blessed is he whose Iniquity is forgiven c. and in whose spirit is no guil This is the same with Hypocrisy towards God Towards Man Deceipt or Guil is That cunning craft and subtilty whereby one makes shew of love and good dealing towards others yet under pretence hereof hideth malice and unjust dealings of this the Apostle speaketh 1 Pet. 2. 1. Laying aside all Guil and Hypocrisy c. And this is principally meant in this place This Deceipt or Guil towards Men is twofold 1. Inward of the Heart when there is a heart and a heart as the Scripture speaketh that is a double or hollow heart in one man towards another See Psal 12. 2. A common sin in this dissembling Age wherein we live 2. Outward in dissembling Speech and fraudulent practises one towards another Touching dissembling Speech it is when one speaks fair to another and pretends love but intends the contrary in heart Psal 55. 21. The words of his mouth were smoother then Butter but War was in his heart his words were softer then Oyl yet were they drawn Swords And this also is a very common and raigning sin in our times insomuch that we may use the words of the Prophet Jer. 9. 4. Take heed every one of his Neighbour and trust not in any Brother For they will deceive every one his Neighbour and will not speak the Truth they have taught their Tongues to speak lies c. Touching deceitfull practises toward Men they are sundry and manifold Some in the matter of Bargaining and mutuall Contracts and some out of such Contracts In Bargaining and Contracts deceipt is practised sundry wayes I will but briefly mention the principall especially in Buying and Selling. 1. Selling that which is naught and counterfeit for good or mingling good and bad Wares together so as the bad is not perceived and in concealing the faults of that which is sold 2. Selling at too high a rate inhauncing prices for more than the Commodity in equity and conscience is worth 3. Giving day for payment that the price may be inhaunced which is selling of time no better then Usury 4. Ingrossing of Wares and commodites That they may sell at their own prices unto which referr Monopolies 5. Using false weights c. Abomination to the Lord Prov. 11. 1. Hither also referr the deceipt
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
have her Daughter possessed of a Devil and much greater that in this Affliction Christ refused to hear and help her yea giveth Reasons why it was not fit for him to grant her sute But behold here is yet a further Triall and Affliction that Christ doth seem to reproach her with the odious Name of a Dogg c. Hence then we may learn that the Afflictions of God's Children and Servants do many times grow greater and greater when their deliverance is neerest See the fiftieth Verse of the sixth Chapter Mark 7. 28. And she answered and said unto him Yes Lord yet the Dogs under the table eat of the Childrens July 21. 1622. Crums IN the former Verse we heard our Saviour's Answer to the sute and Petition of the Woman of Syrophoenicia in behalf of her afflicted Daughter in which he denied to grant her Request Now followeth her Reply unto that Answer of Christ in which she sheweth a great measure of Faith in that she was not discouraged with the words of Christ though they seemed to tend wholly to the discomfort of her but she is so far from being dismaied with his denial of her sute and so far from giving it over and from casting away her confidence in the power and goodness of Christ that she takes occasion even from the words of his deniall to renew and further to urge her sute unto him c. Herein I say she shewed an excellent and singular degree and measure of Faith and therefore our Saviour Mat. 15. 28. upon this her Reply unto him doth break out into this high commendation of her Faith saying Oh Woman great is thy Faith In the words consider two things 1. A concession or granting of the truth of Christ's words and Answer given unto her Truth Lord or Yes Lord q. d. I acknowledge my self to be of my self by Nature a Dogg that is a profane Gentile c. and that it is not fit for the benefits of the Messiah being in some sort peculiar to the Jews to be as yet made common to the Gentiles forasmuch as the time of the generall calling of them is not yet come 2. A limitation or restraint of the sense of Christ's words shewing how they were to be understood viz. not absolutely and generally but with some exception That although it was fit the Jews should first be filled that is plentifully fed with the spiritual Bread as it were of Christ's benefits and though it was unfit for this Bread to be as yet cast to the Dogs that is made common to all or the greater part of the Gentiles yet this hindred not but that the Gentiles might in some measure taste of this Bread of Christ's Doctrine and Miracles and that some few of them at least might be refreshed with the Childrens Crums which they suffered to fall under the Table that is reap fruit and benefit by Christ's Doctrine and Miracles which the Jews so much contemned and set light by Observ Observ In the first part of the Reply in that she doth acknowledge her self to be a Dog that is a profane Gentile by Nature and in respect of her former condition before her Calling hereby she discovereth a great measure of Humility From whence therefore we may learn that true Faith is alwaies accompanied with Humility and where the greatest measure of Faith is there is ever most Humility As the Faith of this Woman was eminent so her Humility See this in other Examples Abraham a man of great Faith even the Father of the Faithful was a man of great Humility Gen. 18. I am but dust and ashes c. Job a man of great Faith as appeareth Chap 13. 15. Though he kill me I will trust in him c. and withal a man of great Humility Chap. 40. 4. Behold I am vile c. So that Centurion Matth. 8. whose Faith is so highly commended by our Saviour how great also was his Humility he thought himself unworthy that Christ should come under his Roof c. So that sinful Woman Luke 7. 38. as she shewed great Faith in Christ by the abundant fruits of love to him so also great Humility in washing his feet with her tears c. So Paul a Man of extraordinary Faith and likewise of great Humility 1 Cor. 15. 9. I am the least of the Apostles c. Reason Reason True Faith apprehends the Mercy of God in Christ for pardon of Sin and for the Salvation of the Soul and the more this saving Mercy of God is felt the more Feeling there must needs be on the contrary of our sins and misery by Nature without this Mercy Now this true sense of our misery cannot but work great Humility in the heart See this in Paul 1 Tim. 1. 13. Vse 1 Use 1. See what to judge of proud and haughty Persons puffed up with conceipt and opinion of their own goodness excellency c. like that Pharisee Luke 18. exalting himself before God and despising the poor humble Publican Such as this proud Pharisee in whom such Pride and Self-conceit reigneth and beareth sway are destitute of all true Faith for if that were in them it would work a sense of their sins and misery by Nature and so humble them before God and towards their Brethren it would pull down all high conceipts of themselvs See then that the Papists those proud Phariâ—aical Justiciaries cannot have true Faith no more can any that are like them They may think they have it and boast of it but the truth is they are void of it Pride cannot stand with Faith See Hab. 2. 4. Vse 2 Use 2. See how to know an eminent Christian for Faith look how humbly he carries himself before God and towards his Brethren if he shew humility it is an evideence of much Faith and of an eminent Christian On the contrary if he shew little or no Humility let him profess what he will and have never so good gifts in some kind yet he cannot be an eminent Christian unless he excel in Humility yea if he want all Humility he wants all Grace and so is no good Christian at all c. The most excellent Christian is he that most resembleth Christ and he is most like Christ that is most humble Matth. 11. Learn of me c. Use 3 Use 3. Examine our Faith and the measure of it by our true Humility before God and towards our Brethren Would'st thou know whether thou hast true Faith Look what Humility it hath wrought in thee what sense and feeling of thy own Sin and misery by Nature without Christ what deniall of thy self and of all thy own Goodnesse Holinesse Excellency in thy self c. So Would'st thou know what measure of Faith is wrought in thee Look how much Humility is in thy heart and in all thy carriage before God and Men. Use 4 Use 4. Seeing true Humility is a companion and evidence of Faith let us every one labour more and more for this
and when to take it out c. so the Lord knoweth best how long to keep his Children in the fiery trial that they may at length come forth as the Gold as â—ob saith of himself Vse 2 Use 2. As this may comfort the faithful in all troubles though never so long and tedious so also it ought to work patience in them yea constant patience in the longest and most tedious trials outward and inward Consider this That though our troubles should continue never so long yet they shall not alwayes continue but God hath promised to put an end to them and to give a happy issue out of them in due time Therefore possess our souls with patience and let patience have a perfect work in us Jam. 1. Many can be patient for a while in troubles but if God's hand continue long upon them they are ready to repine and murmur in heart and to shew outward impatiency But labour for constant patience even when our Afflictions continue long being resolved of this that the Lord will at length give a blessed end and issue and it may be sooner than we think or at such time as we least look for it even then when he seemeth farthest from delivering us he may be neerest at hand to give comfort and deliverance So it was with this Woman and so it may be with us Therefore in the mean time let this move us with all constancy of patience to submit unto the hand of God So much of the Answer or Reply of Christ unto this Woman comforting her and assuring her that her Petition was granted Now followeth the Event or Consequent which followed upon this his Answer Ver. 30. When she was gone to her House c. In which words are two things contained 1. The miraculous effect which followed upon Christ's words That the Devil was by his divine Power cast out of the young Child 2. The truth and certainty of the Miracle manifested by a speciall evidence proof or signe of it which was this That the Child was found lying upon a Bed that is to say lying quiet and still upon it being now freed from the tyranny and vexation of the Devil and yet withall being much weakened in Body with former pains and tortures with which the Devil had racked her in which respect it was needfull for the Child to be laid upon a Bed to rest Now to the points of Instruction here to be observed And first from the Miracle it self Observ 1 Observ 1. A plain evidence and proof of Christ's divine Nature and God-head in that by the Power thereof he cast out the Devil out of this young Damsell in which he had before gotten hold and possession of her Body c. But this hath been often observed before in other Miracles of Christ Observ 2 Observ 2. Further we learn here That Christ Jesus our Lord hath absolute Power and Authority over the Devil or Satan being able to vanquish his Power and over-rule and master him as he list and as it pleaseth him See before Chap. 1. Ver. 25 26. Observ 3 Observ 3. From the evidence of this Miracle in that it is said She found her Daughter dispossessed lying on the bed without any such rackings and tortures as she had before indured We may hence gather the truth and certainty of Christ's Miracle which he wrought That they were works truly and really wrought by his divine Power above the Power of Nature not done onely in shew and appearance but in deed and in truth c. See before Chap. 2. 12. Mark 7. 31 32. And again departing from the Coasts of Tyre and Sidon he came unto the Sea of Galilee thorow Aug. 4. 1622. the midst of the Coasts of Decapolis And they bring unto him one that was Deaf and had an impediment in his Speech and they beseech him to put his hand upon him FRom the twenty fourth Verse to the end of this Chapter the Evangelist setteth down the History of two Miracles of Christ The one wrought in the Coasts of Tyre and Sidon which was the casting of the Devil out of the Syrophoenician Woman's Daughter The other wrought beside the Sea of Galilee which was the Curing of one that was Deaf and had an impediment in his Speech giving unto him the use of his Hearing and of his Speech Of the former Miracle you have heard Now we are to come to the latter which is set down from Ver. 31 c. Where consider these particulars recorded 1. The Occasions of the Miracle which are two 1. Our Saviour's departure from the Coasts of Tyre and Sidon c. Ver. 31. 2. A twofold work of Mercy performed by the Friends of him that was Deaf and Dumb. 1. That they brought him unto Christ 2. That they besought Christ to put his Hands upon him Ver. 32. 2. The manner of Christ's working this Miracle laid down Ver. 33 34. He took him aside c. 3. The Miracle it self Ver. 35. 4. The Consequents of it Ver. 36 37. First touching the Place and our Saviour's going or departing thither c. Departing from the Coasts of Tyre and Sidon Where He had wrought the former Miracle as we have heard See before He came unto the Sea of Galilee That is the Lake of Gennesareth whereof we have heard before Through the midst of the Coasts of Decapolis Touching the Country of Decapolis See before Chap. 5. 20. See also Kemnit Prolegom in Harmon Evangelist Cap. 6. pag. 47. Et Danae Quaest 33. in Marcum Quest Quest Why did our Saviour now leave the Coasts of Tyre and Sidon and go again to the Sea of Galilee Answ Answ Though the Cause be not expressed yet it is most probable That it was for these Reasons 1. Because he was Called and Appointed of God his heavenly Father to be the Minister of the Circumcision Rom. 15. That is of the Jews And was sent to the lost Sheep of the House of Israel Matth. 15. Therefore though He went for a little time into the Borders of the Gentiles yet He stayed not long there as is likely but now returned again into the inner part of Judea joyning to the Sea of Galilee that so he might keep himself within the Bounds and Limits of his Calling 2. He left the Coasts of Tyre and Sidon That so by his departure from them depriving them of all further benefit of his presence and ministery He might justly punish the unthankfulness of the People of those Coasts which as it is likely did not so esteem and make use of his presence and ministery whilst he was with them Observ 1 Observ 1. Ministers may here learn of Christ himself To make conscience of executing their Ministeriall Office and Function in such places where God Calleth and Appointeth them to execute the same that is to say amongst that People and in that particular Congregation which they are Called to teach and the care and charge of whose Souls is committed
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
crosse Use 2 Use 2. Labour for hearts to be affected with grief for the sins of others that when we see or hear God to be dishonoured and offended we may shew our love to him and our zeal for his Glory by mourning and grieving for such sins whereby He is dishonoured To this end labour more more for the true love of God and for true hatred of all sin in our hearts then we cannot but be grieved for it especially for those sins that are most heinous and offensive to God as swearing profaning of the Sabbath Drunkenness Fornication c. which are the common and reigning sins of the times which when we consider and think of seriously what cause have we to wish our eyes a fountain of tears c. as Jeremy did Again Let us labour for true love to the Souls of others then we cannot but grieve for their sins which are so hâ—rtful and dangerous to them c. We may not sigh against others Jam. 5. 9. but we ought to sigh for the Sins of others Use 3 Use 3. If we ought to grieve and sigh for others sins then how much more for our own sins every one of us How should our hearts smite us for our own sins by which we have so much offended God Yea how should our hearts be broken and melt with godly sorrow which causeth Repentance unto Salvation never to be repented of Here should our sorrow for sin begin first at our own Sins taking them to heart and deeply sighing and mourning for them and then we cannot but mourn and grieve also in the next place for the sins of others whether they be friends or enemies Remember then and look to this that first and principally thou sigh and grieve for thy own sins and then for others withal If there be cause to sigh deeply for others sins how much more deeply for our own If there be cause of shedding rivers of tears for other sins then have we need of a Sea of tears to be powred out for our own So much of the action or gesture of our Saviour that he sighed Now to speak of the manner of it In his Spirit Observ Observ It is not enough to make outward shew of grieving for others sins but we ought truly and from the heart to be affected with sorrow for them 2 Pet. 2. 8. Lot vexed his Soul c. So Jeremiah Chap. 13. ver 17. saith My Soul shall weep in secret for your Pride So our Saviour here sighed in Spirit for the sins of these Pharisees Vse 1 Vse 1. Reproof of such as can say they are sorry for the sins and falls of others which they see or hear of when yet they are not truly grieved from the Heart and Soul for them though they formally use such words of course Nay some are worse who will speak of the sins of others to their disgrace making shew of sorrow for them when the truth is they are rather glad thereof because they are their Enemies whose disgrace they seek and therefore rejoyce at their Fall and yet stick not to say and pretend that they are sorry for them What is this but gross lying and dissembling Take heed of it therefore and see that we do not only pretend grief for others sins which we see or hear of but that we be indeed grieved in Heart and Soul for them Vse 2 Vse 2. And if our sorrow for the sins of others must not be in outward shew only but from the Heart and Soul then also our sorrow for our own sins ought much more to be from the Heart and to begin there Joel 2. Rent your Heart and not your Garments Now followeth the second thing in the manner of our Saviour's sighing He sighed deeply Observ 1 Observ 1. The heinousness and grievousness of Sin in its own Nature and how highly offensive to God and hurtful and dangerous to the Sinner in that it was matter of so great grief unto our Saviour causing him to sigh yea to sigh or groan in his Spirit deeply for it More particularly the heinousness of Sin may appear by these Reasons 1. From the Object of it being an Offence and Provocation to the infinite God 2. By the fearful and dangerous Effects of it pulling down the wrath and curse of God upon men in this life and after this life and being the true cause of all miseries temporal and eternal unto which Man's Nature is subject Rom. 6. ult the Wages of Sin is death So all other miseries are the Wages of it Rom. 2. 8. Indignation and wrath tribulation and anguish upon every Soul that doth evill 3. By the difficulty of making satisfaction to God's Justice for it and taking away the guilt and punishment of it in that it could by no other means be done but by the bitter death and sufferings of Christ Jesus the Son of God who must dy and suffer the wrath of God in Soul and body which made his Soul heavy to death and caused him to sweat drops of Blood or else sin could not be taken away This doth wonderfully aggravate the heinousness of it Use 1 Vse 1. See the profaness of such as make so leight a matter of sin trifling and dallying with it as if it were no such heinous matter Prov. 10. 23. It is a sport to a Fool to do mischief and Prov. 14. 9. Fools make a mock of Sin So do many now a-dayes at some sins as swearing drunkenness fornication c. But what a wretched thing is this to make leight of that which is so heinous and highly offensive to God so dangerous to the Soul of the Sinner and so hard to be forgiven and taken away Wilt thou jest with that which was matter of deep sighing unto Christ and should be so to thee Wilt thou laugh at that which should cause thee to mourn and weep Dost thou make so leight of that which made the Soul of Christ heavy to death and forced drops of Blood from his body Take heed thereof c. Use 2 Use 2. Learn so to esteem and accompt of sin as it deserveth as a matter most heinous grievous before God highly offensive to his Majesty and most pernicious to our Souls as a matter of sorrow and grief not to be thought upon without sighing yea deep sighing c. Learn thus to accompt of all sin whether our own or others sins especially our own So far we must be from making leight of sin in our selves or other that we should not think of it without grief nor without loathing and detestation We should also fear and tremble at the very motions of sin when we are tempted unto it Mark 8. 12 13. And he sighed deeply in his Spirit c. Octob. 20. 1622. Observ 2 Observ 2. IN that our Saviour did so deeply sigh and shew so great sorrow for these Pharisees in regard of their obstinate persisting in Unbelief and their malicious tempting him
and hear of so many corrupt false and erroneous Teachers in the Church or out of it as Papists Anabaptists Lutherans Armintans c. Thus it hath been in all former Ages of the Church and God hath appointed to suffer it so to be for the causes and ends before mentioned Therefore no cause to be offended hereat or to grow in suspicion or dislike of the true Religion because there are so many Sects of false Teachers which labour to corrupt the same Use 2 Use 2. See what need there is for God's People in all Ages to be well grounded and setled in the sound Knowledge and Belief of the truth lest otherwise they be plucked away with the Errours and false Doctrines of corrupt Teachers and fall from their own stedfaastness in the true Faith and Religion of Christ So we in this Age and time of the Church See also what need to be very wary and circumspect in shunning all corrupt and erroneous Doctrines But of this more in the next Point Observ 3 Observ 3. That it is the duty of Christians carefully to shun and avoid all corrupt and erroneous Doctrines and erroneous Opinions of men in matters of Religion which are either contrary to the Word of God or not grounded upon the same Our Saviour warns his Disciples to take heed of the Leaven of the Pharisees and of Herod that is to reject their corrupt Doctrine and Opinions and to be far from believing or embracing the same either in Judgment or Practise So Deut. 13. 1. If there arise among you a Prophet and say Let us go after other Gods Thou shalt not hearken to the words of that Prophet So Matth. 7. 15. Beware of false Prephets It is to be understood not so much of shunning their Perâ—ons though they are also to be avoided as of shunning their false Doctrine Hebr. 13. 9. Be not carried about with diverse and strange Doctrines 2 Pet. 3. 17 Seeing ye know these things before beware lest ye also be led away with the Errour of the Wicked c. Matth. 24. 4. Take heed no man deceive you c. 2 Joh. 10. ver If any come and bring not this Doctrine c. Reas 1 Reas 1. Erroneous and false Doctrine is odious to God Revel 2. 15. Christ sayes He hateth the Doctrine of the Nicolaitans Therefore such Doctrine should be hateful to us and we are to shew our hatred by careful shunning the same Reas 2 Reas 2. There is great danger in embracing erroneous Doctrine for this draws men into Errours in life and practice and so is a main cause of Sin and Wickedness of life Hence it is that corrupt and heretical Teachers have alwayes for the most part been men of profane and wicked life So the Pharisees and Sadduces in our Saviour's times So afterward the Nicolaitans Arrians c. So the Papists at this day Quest Quest How far are we to shun corrupt Doctrine Answ Answ 1. So as not to embrace or consent to it either in Judgment Affection or Practice 2. So as to oppose our selves against it by all means so far as our Calling will warrant us especially Ministers Vse 1 Use 1. For reproof of such as are so farr from this careful shunning of Errours and false Doctrine that they are ready to believe and embrace such corrupt and erroneous Doctrine and Opinions especially if those Errours be taught or holden by such men as are of great place and Learning or by such whose Persons they affect or esteem highly of or agree to corrupt Nature c. Many are so weak and unstable in matters of Faith and Religion that like Children they are ready to be tossed to and fro with every wind of false Doctrine and corrupt Opinions of men which they hear or take notice of especially if those Errours or Opinions seem plausible and carry some shew of truth then they soon embrace them and rashly give consent to them without further trial and examination of them by the Word of God Vse 2 Use 2. To exhort and stir us up to the conscionable practise of this Duty viz. Carefully to shun and avoid all corrupt and erroneous Doctrines of men in matters of Religion and to be far from embracing or consenting to them either in our Judgment or practice though they seem never so plausible and carry shew of truth yea the more plausible they are the more dangerous and so the more to be taken heed of It is not enough for us to receive and hold the truth in matters of Religion but we must also reject and renounce all errours contrary to the same yea hate and detest such errours and keep our selves by all means from being seduced by them Especially shun the errours of our own times as the Doctrine of Popery Arminianism c. Helps to further us in this Duty of shunning erroneous Doctrines and Opinions and to keep us from embracing or consenting to them 1. Pray unto God to lead us by his Spirit into all truth and to preserve and keep us from Errours and false Doctrine Seek to him also for the Spirit of Judgment and Discretion whereby we may be enabled to discern things that differ as the Apostle speaketh Phil. 1. 10. 2. Labour to be well grounded and stablished in the sound truth of the Word of God but especially in the principles of Christian Religion To this end use all good means as diligent hearing of the Word reading of the Scripture and other sound and orthodox Treatises Conference with such as are of sound Judgment c. Matth. 22. 29. Ye do err not knowing the Scriptures c. 3. Labour not onely for sound Knowledge of the Word of God but withal see that we do entertain the Love of the truth in our hearts lest otherwise God do justly give us up to believe lies and errours 2 Thes 2. 10. Because they received not the love of the Truth For this cause God shall send them strong Delusions to believe a Lie 4. Make conscience to practise all known truths which we have learned out of the Word of God This is a good means to be preserved from Errours and false Doctrine 1 Tim. 1. 19. Paul bids him hold Faith that is he Doctrine of Faith and a good Conscience together The latter being a help to the former And therefore he addeth that Hymenaeus and Alexander having put away a good Conscience made Shipwrack of Faith 5. Try and examine all Doctrines and Opinions of men by the Touch-stone of the Word of God before we embrace them for currant Be not too hasty in receiving or embracing any Doctrine or Opinion till we have first examined it by the written Word especially if it be a new Doctrine which we have not before heard or if it seem in any sort to cross or contradict any Principle of Religion or other known truth wherein we have been formerly instructed 1 Thes 5. 21. Prove all things hold fast that which is good 1 Joh. 4.
1. Believe not every Spirit but try the Spirits whether they are of God c. Mark 8. 16. And He charged them c. Jan. 23. 1624. Observ 4 Observ 4. IN that our Saviour directeth this Admonition to his Disciples or Apostles whom he had before called to the Office of the Ministry Chap. 3. ver 14. Hence we may gather that as all Christians so especially Ministers of the Word are to be careful to shun the Leaven of false Doctrine and erroneous Opinions in matters of Religion and to take heed of being infected therewith Act. 20. 30. Paul having told the Elders of Ephesus that false Teachers should spring up even amongst them bids them therefore to watch that is not onely to be diligent in their Ministerial Office of teaching sound Doctrine but also in shunning the false Doctrine of those corrupt Teachers and opposing themselves against the same So 1 Tim. 6. 5. he warns Timothy to withdraw himself from false and corrupt Teachers which is to be understood not onely of shunning their Persons but especially of avoiding the Infection of their Doctrine Reason Reason Ministers have a Calling to instruct others in the sound truth of the Word of God and to preserve them from the Poison of Errours and corrupt Doctrine to the utmost of their Power which they cannot be fit to do if themselves be infected with errours and Leaven of false Doctrine and therefore they must by all means shun and avoid the same Use Use See how unfit and dangerous for Ministers of the Word who are called to teach unto others sound and wholesom Doctrine to be corrupt in their own Judgment and infected with Leaven of Errours How shall they lead others in the way of truth and keep them from Errour Blind Guides And if the blind lead the blind both will fall into the ditch c. Observ 5 Observ 5. In that our Saviour warns them to take heed of the Leaven of the Pharisees and of Herod which were Persons of great place and authority Hence we may learn that we are to shun Errours and false Doctrine though they have never so great Patrons which hold and maintain them They are never the better or less hurtful for this but rather the more dangerous when they are maintained and upheld by men of great place or accompt in the Church or Common-wealth for then the common People are the sooner seduced by them Therefore such Errours and Doctrines are the more to be taken heed of Gal. 1. 8. Though we or an Angel from Heaven preach any other Gospel unto you than that which we have preached let him be accursed Many of those old Heresies which sprung up in the Church in the times of the ancient Fathers had great Patrons and Defenders yet the godly Fathers and other good Christians did not embrace those Errours but utterly rejected and renounced them The Heresy of Arrius was maintained not onely by many learned Bishops of the East and West but also by some of the Emperours themselves as Constantius Valens c. Vide Magd. Cent. 4. c. 5. col 324. Use 1 Use 1. To convince the folly of such as think they may safely follow any Doctrine or Opinion in matters of Religion if they can alledge some Persons of great place or of great Learning who have holden or do hold and maintain the same though otherwise they can shew no good ground or warrant from the Word of God for that they hold As if great men were priviledged from Errour or as if it were safe to err with them in case they do err Here we see the contrary For the Pharisees and Sadduces were men of great Authority and accompt among the Jews and yet our Saviour shews they were not free from Errours in Doctrine and Opinion but greatly corrupted with the Leaven of such Errours and that it was not safe but dangerous to err with them for which cause he chargeth and warneth his Disciples to beware of their Leaven notwithstanding their greatness and Authority in the Church at that time The like may be said of the Scribes and of the Elders and High Priests in our Saviour's time who were all men of great place and authority and yet they erred most dangerously both in Judgment and practice in that they condemned Christ to death and therefore it was not safe but very fearful and dangerous to joyn with them as many then did in that their wicked Errour and Practice It is not therefore safe but dangerous to err with great men Errour in Doctrine or Opinion drawes on Errour in life and practice Now it is dangerous to sin with great Persons therefore dangerous to err with them Use 2 Use 2. Admonisheth us to beware of embracing or liking the better of any erroneous Doctrine or Opinion of men in matter of Religion because of the greatness of the Persons that do hold or maintain the same but learn to reject and detest all Errours and corrupt Doctrines though they have never so great Patrons or Defenders To this end in all Doctrines and Opinions of men look not at the Persons that teach or maintain them but upon what good Ground and Warrant from the Word of God they do teach and hold them Observ 6 Observ 6. In that our Saviour compareth the corrupt Doctrine of the Pharisees and Herodians unto Leaven which is of a spreading and infectious Nature as hath been shewed Hence we learn that corrupt Doctrine and erroneous Opinions of false Teachers are of a contagious and infectious Nature apt to spread their contagion and corruption further and further 2 Tim. 2. 17. the Doctrine of Hymenaeus and Philetus and other corrupt Teachers is compared to a Canker or Gangrene which is a fretting or eating disease which spreadeth further and further in the body so likewise their corrupt Doctrine as the Apostle saith Ver. 16. will encrease to more Ungodliness That which Tertullus said falsly and unjustly of Paul in regard of his Doctrine That he was a pestilent fellow Act. 24. 5. may truly be said of all false and corrupt Teachers They are pestilent fellows and their Doctrine is of a pestilent and infectious Nature c. The truth of this we may see in those old Heresies which sprung up in the Church heretofore in the Times of the Antient Fathers with the leaven of which though at first but some one or few persons were tained yet afterward by degrees the Contagion spread further and further to the infecting of many yea of whole Countries Thus the Arian Heresy did at first infect onely Arius himself and some few in the Country of Alexandria but afterwards the leaven of it spread so far that the greater part of the World was infected with the same Ingemit totus orbis miratus est se factum Arianum Hieronym So the Doctrine of Pelagius and other Hereticks though at first it infected but some few yet afterward it spread very far to the corrupting of
shun the same Now in this 16 Verse the Evangelist noteth the ignorance and infirmity of the Disciples in misconceiving the former admonition which they discover by their words uttered in reasoning together about the matter They reasoned among themselves saying It is Because we have no Bread By which words it appeareth how much they were mistaken in Interpreting Christ's words For whereas his meaning was as we have heard to warm them of the corrupt Doctrine and erroneous Opinions of the Pharisees and Herod they so understand him as if his purpose were to warn them that in this their present necessity and want of Bread they should not seek to the Pharisees or to Herod or the Herodians for Bread nor to eat Bread at their Tables forasmuch as they were the professed Enemies of Christ but that they should rather be content to faint and suffer Hunger than to seek for Bread to such profane and wicked Enemies of Christ Now although this at first sight may seem a plausible construction of Christ's words especially considering what is said second Epist Joh. ver 10. touching the forbearance of all outward communion with false Teachers Yet it is clear by our Saviour's sharp Reproof of them in the Verses following That they were greatly to blame and very faulty in so understanding him And the greatness of their fault and infirmity may better appear if we consider the Grounds and Originall Causes of this their misconstruction of Christ's words Namely 1. Their earthly mindedness being too apt to have their minds run upon things of this Life and to be over-carefull for them especially now when they perceived their present want of Bread which Earthliness of mind hindred them from raising their minds to the Spirituall understanding of Christ's words 2. Their infidelity and distrust of Christ's care in providing for them in this their want of Bread which made them fearfull that they should be in great distresse for want of it especially in the Wilderness or Desart place whither they were now going by Ship And this moved them so to understand the words of Christ as if he warned them that notwithstanding the great distresse they were like to be in for want of Bread yet they should not for all that eat of the Bread of the Pharisees or Herodians Now this infidelity and distrustfulness of Christ's Care and Providence in their present want must needs be a great fault and infirmity in them at this time considering the excellent means they had hitherto to confirm their Faith as Christ's Sermons and Conference from time to time and his Miracles especially those two late Miracles which he had wrought in feeding not onely them but so many thousands besides of the People with so few Loaves and Fishes as we heard Chap. 6. and in the beginning of this Chapter And hence it is That our Saviour doth so sharply reprove them for this their infidelity or weakness of Faith as being the main Cause of their misconceiving him as we may see Matth. 16. 8. He said unto them O ye of little Faith why reason ye among your Selves because ye have brought no Bread Generall Doctr. That the best Christians in this life are not free from infirmities and sinfull corruptions but are tainted with them Christ's own Disciples do here discover sundry Infirmities and Corruptions as ignorance and dulness to conceive Christ's admonition earthliness of mind infidelity c. So at other time also See this Point handled Chap. 3. 31. Particular Observ 1. In that the Disciples misconceived Christ's admonition We learn this That we are all by Nature very dull and hard to conceive things Spirituall and Heavenly which concern God's Glory and our Spiritual Good when they are taught or shewed unto us 'T is true of all sorts of persons by Nature even of good Christians renewed and sanctified by Grace yet so far forth as they are in part unrenewed they are dull and hard to conceive Spirituall and Heavenly things as the Doctrine of the Word of God and the Heavenly Truths contained in it Christ's own Disciples were hard to conceive many things which he taught them in his Sermons and private Conference So Chap. 4. 10. we heard that they were not able to conceive the Parable of the Sower touching the divers sorts of Hearers of the Word till he had Interpreted the same unto them So at others times as Matth. 15. 16. where he reproveth Peter and the rest for their ignorance and dulness to conceive his Doctrine saying Are ye without understanding So Luke 18. 34. Though he plainly foretold them of his future Passion Death and Resurrection yet it is said They understood none of these things and this saying was hid from them neither knew they the things that were spoken So Hebr. 5. 11. the Apostle tells the Faithful That they were dull of hearing that is slow and hard to conceive the Doctrine of Christ which he was to teach them Now if this be true of good Christians already in part sanctified and enlightned by the Spirit of God how much more of such as are yet wholly unregenerate 1 Cor. 2. 14. The naturall man receiveth not the things of God neither can he know them c. See this in Nicodemus a chief Pharisee and a Master in Israel yet how hard was he to conceive the Doctrine of Regeneration Joh. 8. Reas 1 Reas 1. The minds and understanding of all men by Nature are blinded and darkened with ignorance in matters of God This is one part of Originall sin which is in all by Nature Eph. 4. 18. Gentiles by nature have their Cogitations darkened with ignorance c. Reas 2 Reas 2. The knowledge which the best Christians in this Life have in Spirituall things is imperfect and mingled with much ignorance 1 Cor. 13. 9. We know in part This Reason concerneth the Regenerate onely Vse 2 Vse 1. Teacheth us every one to labour to see and feel our Naturall Blindness and Dulness to conceive things Spirituall and heavenly taught us in the Word of God or by his Ministers out of the same We are not so hard by a great deal to conceive Earthly matters of this Life as to understand Spirituall and Heavenly In Earthly matters many are quick and nimble to conceive them but in things Spirituall which concern God's Glory and our spiritual Good Salvation how hard and slow are we to conceive and understand them yea the best of us and such whose minds are in some measure enlightned to see them yet so far forth as we are still in part unrenewed how blind are our minds in the things of God How slow and hard to conceive them What Mysteries and Riddles do they seem unto us yea to such as have best wits and are quickest of apprehension in other matters yet how dull and hard is it to conceive spiritual things c. Labour more and more to see and to be humbled for this our natural blindness in matters of God
had with his Disciples touching their own and others opinion of his Person In the words are four things set down as ye have heard 1. The occasion of the Conference Our Saviour's going out with his Disciples into the Towns of Cesarea Philippi 2. The Time and Place when and where it was had By the way 3. The Conference it self 4. The Event or Consequent Ver. 30. Of the two first ye have heard Now followeth the Conference it self which consisteth of two parts 1. A twofold Question or Demand of our Saviour moved to his Disciples touching himself 2. Their twofold Answer thereunto The first Question is touching the common People's opinion of Him Whom do men say that I am Whereunto the Disciples Answer is That some said he was John the Baptist some that he was Elias and others that he was one of the Prophets ver 28. The second Demand or Question is what the Disciples own opinion was of Christ whereunto Peter in all their Names answereth Confessing him to be the Christ ver 29. To speak of the words in order as they lye And first of our Saviour's first Demand and their Answer to it Whom do men say that I am That is What do the common sort of men or the common People think and speak of me So St. Luke expoundeth it Luke 9. 18. whom say the People that I am which shews That our Saviour did not here enquire of his Disciples what the Scribes and Pharisees and such like of great Place and Accompt did speak or think of him for he knew that they were his open malicious and professed Enemies holding such gross and absurd and openly blasphemous Opinions of him as had no colour at all of Truth as that he was a Blasphemer a friend of Publicans and Sinners that he had a Devil c. Therefore hepasseth over the censure of these as not worthy to be mentioned and he asketh onely what the common and meaner sort of People said of him who had some honourable opinion of him though erroneous Quest Quest Wherefore did our Saviour thus enquire of his Disciples what others spake and thought of him seeing he was not ignorant hereof before he asked Joh. 2. 25. Answ Answ He did not ask this out of any ambitious desire of vain-glory from men or as if he depended upon the common Peoples Opinion or Speeches of him for he received not mans testimony touching his Person or Calling as he professeth Joh. 5. 34. but he moved this Question to them for other Ends and Reasons As 1. That by consideration of the false and erroneous Opinions which others held of him he might the better take occasion to confirm his Disciples in the true Faith which they had conceived of his Person which was the main end of all this Conference with them as may appear Matth. 16. 2. That by putting them in mind of the gross errours which others held of him he might stir them up to bless God for revealing to them the true knowledge of his Person and for giving them Faith to believe in him Matth. 16. 17. Blessed art thou Simon c. Flesh and Blood hath not revealed it unto thee but my Father c. 3. That he might by this Question admonish them to take heed of those erroneous Opinions which others held of him Observ Observ It is needful for Christians not onely to be gounded in the sound Knowledge of the Truth in matters of Religion but also to take notice of those Errours and corrupt Opinions which are holden contrary to the Truth Therefore our Saviour here examineth his Disciples not onely touching the Truth which themselves did hold but also touching the erroneous Opinions which others held of him thereby shewing That it was needful for them not onely to know and believe the Truth but also to take notice of the contrary Errours maintained by others against the Truth Therefore in Scripture not onely the true Doctrine of God is laid down but also contrary Errours and false Doctrine discovered As for Example The Errours of the Sadduces denying the Resurrection Matth. 22. 23. and affirming that there is neither Angel nor Spirit Acts 22. 8. So also the Errour of Hymenaeus and Philetus affirming the Resurrection to be past already 2 Tim. 2. 18. So also the devilish Doctrines of those false Teachers of those latter Times prophesied of 1 Tim. 4. 3. which should forbid Marriage and command to abstain from Meats c. These and the like Errours and false Doctrines of Men contrary to the Truth should not have been thus particularly mentioned in Scripture if it were not needful and profitable for Christians to know and be acquainted with them Therefore also we are bid to try the Spirits of false Teachers 1 Joh. 4. 1. which we cannot do without taking notice of those false Doctrines which they teach and hold Reason Reason Christians ought carefully to shun and avoid all erroneous Opinions and Doctrines contrary to the Truth as we have heard before ver 15. of this Chapter which they cannot well do unless they do know and take notice of those erroneous Opinions Note that this is not so to be understood as if Christians must of necessity know and be acquainted in particular with all Errours and corrupt Opinions which have been or are holden against the Truth for that cannot possibly be but that it is fit and necessary for all Christians so far forth as they have means to know and be acquainted in some measure with the principall and fundamentall Errours which are holden by others against the Truth in such Points and Doctrines of Faith as are of necessity to be believed unto Salvation And especially Christians have need to be acquainted with the Errours of their own Times with which they are most in danger to be infected So the Apostles were well acquainted with the Errours and Heresies of their own Times So the Christians of the antient Church in the Ages succeeding the Apostles So we in these Times have most need to take notice of the Errours and Heresies now raigning and most dangerous as the Errours of the Turks Jews Papists Lutherans Anabaptists c. Further note That as it is needfull and profitable for all Christians so especially for Pastors and Ministers of the Word to be not onely grounded in the Truth but also to know and take notice of the contrary Errours and false Doctrines that so they may not onely themselves shun and avoid such Errours but also to be able to discover and confute them and to teach others to avoid them Tit. 1. 9. A Bishop or Pastor must not onely hold fast the faithfull Word but be able also to convince the gainsayers Use Use See how needfull for all Christians to be furnished with a good measure of knowledge in the Word of God that so by the Light thereof they may be able not onely to know and understand the truth in all Doctrines needfull to Salvation but also to discern
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
trial and proof of his Elect 1 Cor. 11. 19. There must be Heresies that they which are approved may be made manifest among you 2. The Devil laboureth in all Ages to sow the Seeds of manifold Errours and corrupt Opinions in the minds of men that he may hinder them from believing and embracing the sound truth of God He labours to blind their eyes that they may not see the Truth 2 Cor. 4. 4. Therefore such corrupt Opinions and Heresies are called Doctrines of Devils to shew that the Devil is the Author of them 1 Tim. 4. 2. Use 1 Use 1. To teach us not to think strange or be offended at it though we see it be thus at this day that there are so many different Sects in the Church and so many Heresies and corrupt Opinions holden by men in matters of Religion contrary to the Truth For thus it hath ever been And God hath appointed for just causes to suffer it so to be and so it will be so long as the Devil by God's permission hath Power to blind the eyes of men and to lead them into Errours and Heresies contrary to the true and sound Doctrine or the Word of God Vse 2 Use 2. See the folly and ignorance of such as look that there should be in these times a general unity and consent in Opinion among all sorts in the matter of Religion and because there is not so but there are so many different Sects and Opinions of men opposite one to the other and most of them opposite to the true Christian Religion which we profess therefore some hence take occasion to call into Question the truth and soundness of our Religion and are doubtful what to profess yea some stick not to say they will profess no Religion till there be fewer Sects and Opinions and till they see all agree better In the mean time they think it best to follow their own business and to let matters of Religion alone But let such know that if they expect that all should be of one Opinion in matters of Religion they expect that which never was nor will be while the World standeth And so if they will profess no Religion till all agree in one they will never make any Profession at all and then let them never look to be saved at all For as with the Heart man believeth unto Righteousness so with the mouth Confession must be made unto Salvation Rom. 10. 10. Use 3 Use 3. See what need there is for us to be well and thoroughly grounded in the Knowledge and Belief of the sound truth and Doctrine of God taught in his Word and to have our hearts and minds stablished and settled therein lest otherwise we be seduced and drawn away from the truth and plucked away with some of those manifold Errours which are holden in these times against the truth 2 Pet. 3. 17. Beware lest ye being led away with the Errour of the Wicked fall from your own stedfastness But grow in Grace and in the Knowledge of our Lord Jesus Christ c. If we be not well grounded and stablished in the present Truth and Religion which we profess How shall we be able to hold and maintain it constantly both in Judgment and Practice amidst so many Errours and corrupt Opinions now a-dayes holden against the Truth We had not need to be as Children tossed to and fro and carried about with every wind of Doctrine by the sleight of men c. as the Apostle speaketh Eph. 4. 4. but we had need to be men of Age and ripe years in Understanding and Judgment able to discern the truth in matters of Religion that are questionable and firmly to hold and maintain the same in the midst of all Errours Heresies and corrupt Opinions of men by which it is opposed Observ 2 Observ 2. That Ignorance of the Scriptures is a main cause of the Errours and absurd Opinions which are holden by men in matters of Religion The ignorance and misunderstanding of that one place of Scripture Mal. 4. touching the coming of John Baptist in the Spirit and Power of Elias was the cause of the Errour which the Jews in our Saviour's time held touching the coming of the Prophet Elias to live again upon Earth in Person as we have before heard And so no doubt but their Ignorance in the Scriptures was the main cause of all those other gross Errours which diverse of them held touching the Person of Christ that He was John Baptist or Elias or one of the other old Prophets So also of that heathenish Errour touching the Souls of men that in death they pass into other bodyes and so come to live again upon Earth The like may be said of all other Errours and absurd Opinions of men which have been or which are at this day holden in matters of Religion Ignorance of the Holy Scriptures is a main cause of them Matth. 22. 29. Ye err not knowing the Scriptures c. Thus Chrysostom in his time complaineth Praefat. in Epist. ad Rom. that hence have come innumerable evils even from the Ignorance of the Scriptures Hence have sprung a multitude of pernicious Heresies c. So in our times whence come so many gross and absurd Errours holden by Papists Anabaptists Brownists c. but from Ignorance of the Scriptures So whence come those many foolish and erroneous Opinions of ignorant People in our own Church but from Ignorance of the Scriptures Use 1 Use 1. To condemn the wicked practice of the Church of Rome in barring the common People from the free Use and Reading of the Scriptures and so nuzzling them up in gross Ignorance of the Word of God whereby they are led into all manner of erroneous and absurd Opinions Yea some of them have not been ashamed to commend this Ignorance in the common People affirming it tâ— be the Mother of Devotion Contra here we learn that it is the Mother of all gross and absurd Errours Heresies and corrupt Opinions of men in matters of Religion Use 2 Vse 2. See how dangerous for Christians to be ignorant in the Scriptures Such do lye open to all manner of Errours Heresies and corrupt Opinions being in danger to be infected with the Poyson of them and to be seduced by them easily plucked away from the Truth ready to imbrace any Errour or Heresy though never so gross absurd or foolish as Popery Anabaptism Brownism c. They are like clean Paper upon which one may write any thing So upon such persons being ignorant in the Scriptures any gross or absurd Errour or Hereticall opinion may be fastened or imprinted like Wax which may be Printed with any Seal c. How many such are there even amongst us who are ignorant in the book of God having little or no sound Knowledg of the Scriptures no not of the main and principal points of Christian Religion there taught and set down The Scriptures are as a sealed Book unto them No
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.
a condition in God's heavenly Kingdom Vse 2 Vse 2. See here a forcible motive to move and encourage us willingly to suffer Death or to part with our bodily Lives for the profession of Christ and of the Gospel if at any time we shall be called of God unto it Consider the excellent and blessed Reward promised to us for so doing viz. the Reward of eternal Life and Glory in Heaven after this Life ended An eternal weight of Glory A Crown of Life shall be given us So we shall gain much more then we lose by losing this Temporal Life we shall gain eternal Life This losse shall be no losse to us but the greatest gain that may be If to dye any Death be a gain to the Saints Phil. 1. 21. then much more to dye for Christ or the Gospel No Death indeed but an exchange of Temporal Life for Eternal of Earthly for Heavenly A gainful exchange as of Copper for Gold c. We lose not our Lives but lend them to the Lord for a time to receive them with advantage Think well of this excellent Reward of eternal life promised to such as lay down and lose their Temporal lives for Christ's cause and the Gospel's that it may encourage us to do it willingly if God call us thereunto Moses in suffering Affliction with God's People had respect to the recompence of Reward Hebr. 11. 26. So must we if we would willingly suffer Death for the Name of Christ or for the Gospel we must look beyond Death at the joy set before us as Christ did Hebr. 12. 2. This will make us willingly to part with this Life and to imbrace Death for Christ's sake c. When Stephen was ready to Suffer Death for the Name of Christ he looked up stedfastly into Heaven and saw the Glory of God and Jesus standing on the Right hand of God So must we by Faith labour to do c. This will comfort and encourage us against Death and cause us willingly to lay down our lives for Christ c. Thus have the Martyrs comforted themselves at the time of their Death with the hope of eternal life which they expected after this Life Mr. Bradford to his fellow Martyr Be of good comfort saies he we shall have a merry Supper with the Lord this Night c. Saunders kissing the Stake said Welcome everlasting Life John Noyes kissing the Stake also said to his fellow Martyrs We shall not lose our Lives in this Fire but change them for a better and for Coals have Pearls c. Observ 3 Observ 3. Our Saviour doth not say Whosoever shall lose his Life c. But whosoever shall lose it for my sake c. Here we are taught That it is not simply the suffering of Death or of any other affliction which hath the Reward of eternal Life promised unto it but it is suffering in a good cause which shall be so Rewarded Not all that suffer shall be partakers of eternal Life but such as suffer for well-doing for professing Christ and the Gospel and for giving testimony to the Truth of God 1 Pet. 4. 16. If any man suffer as a Christian let him not be ashamed but glorifie God c. Matth. 10. 39. He that loseth his Life for my sake shall find it Martyrem facit non poena sed causa Cyprian Though a man could suffer not one but many Deaths yet if it be not in a good Cause as in way of well-doing and for the keeping of a good conscience he is never the nearer to eternal Life 1 Cor. 13. 3. Though I give my Body to be burned and have not love it profiteth me nothing that is if I do it not out of true love to God and Man and to a right end as for the glorifiing of God by constant profession of his Truth or otherwise Use 1 Vse 1. See what to judge of such as suffer Death in evil Causes or for evil ends as either for vain-glory as the Heathen to shew contempt of Death and Fortitude of mind or in defence of errour or sin as Hereticks Donatists Papists c. No promise of Reward to such c. Vse 2 Vse 2. See that if we would by suffering Afflictions or Death it self gain eternal Life it is not enough that we suffer but we must see it be in a good Cause as in the cause of Christ or of the Gospel for profession of the Truth or otherwise for the keeping of a good conscience This is the main thing to be looked to in Suffering The matter is not what we Suffer but for what cause and to what end c. Observ 4 Observ 4. For my sake and the Gospel's In that our Saviour joyneth these two together Himself and the Gospels as one and the same cause of loving Life and of Suffering Death Hence we may gather That to Suffer Death for the Gospel of Christ is to Suffer it for Christ himself And that these two causes of Suffering Death are one and the same in effect and substance neither can they be divided or severed one from the other He that loseth his Life for Christ's sake loseth it for the Gospel's and he that loseth it for the Gospel's loseth it for Christ's Therefore our Saviour here joyneth these two together as one and the same in substance For my sake and the Gospels So Revel 2. 13. To the Church of Pergamus Thou holdest fast my Name and hast not denyed my Faith in the dayes wherein Antipas my Martyr was slain among you c. My Name That is The profession of Me. My Faith That is My Doctrine of Faith Reason There is a near affinity and special relation between Christ and the Gospel and that in three respects 1. In that Christ as He is God is the Authour and efficient cause of the Doctrine of the Gospel It is not a Doctrine devised by Men or Angels but proceeding from God the Father Son and Holy Ghost as from a Fountain 2. In that Christ as Mediatour doth reveal this Doctrine from the bosom of his Father See Joh. 1. 17 18. 3. In that Christ is the main substance and matter of the Gospel which is contained in it The whole Doctrine of the Gospel is concerning Christ directly or indirectly either concerning his Person and Office or concerning the Benefits we have by Him or the means of applying Him c. Use Use To be a motive and encouragement unto us willingly to lay down our Lives and to suffer Death not onely for Christ's sake but also for the profession of his Word and Gospel to seal and confirm the Truth of it even with the loss of our Lives if we shall be called so to do as the Martyrs have been To encourage and move us hereunto let us know and consider That in laying down our Lives for the Gospel we do lay them down for Christ himself whose Gospel it is and who is himself not onely the Authour and Revealer but
also the substance of this Divine and heavenly Doctrine of Salvation Therefore if we would willingly dye for Christ's sake let us as willingly dye for the Gospel's sake and for the profession of it Remember how Christ doth in this place promise the Reward of eternal Life not onely to such as lose this Temporal Life for His sake but also to such as lose it for his Word and Gospel's sake And let this move us to be willing to part with our Lives not onely for Christ's sake but also for the Gospel's sake especially seeing it is so that in suffering for the Gospel we do suffer for Christ also c. Now that we may be able and willing thus to lay down our lives if need be in defence of the Gospel of Christ we must daily prepare and arm our selves for the practice hereof To this end 1. Labour to be well grounded in the sound Knowledge of this Doctrine of the Gospel using all good means to this end as diligent hearing of this Doctrine preached to us diligent searching of the Scriptures that the Word of Christ may dwell in us richly Col. 3. 16. 2. Labour by true Faith to believe and be perswaded of the divine truth and certainty of this Doctrine of Christ and not onely so but to apply the same unto our selvs particularly for our comfort Then we shall be moved to stand out unto the death in defence of it 3. Labour to entertain the true love of the Gospel and Doctrine of Christ in our hearts else we shall never be content to lay down our lives in the defence and maintenance of it c. Such as esteem so little of this Word and Doctrine of Christ and have so little love and desire to it how would they be content to dy in defence of it Mark 8. 36 37. For what shall it profit a man if he shall gain the whole World and lose his own Soul Or Jan. 1. 1625. what shall a man give in exchange for his Soul IN the beginning of the former Verse our Saviour shewed the great hurt and danger which cometh of seeking to save the temporal life of our bodies by denying Christ or his truth and Gospel or by not confessing the same when we are thereunto called That such as so do shall forfeit or lose the eternal Life and Salvation of their own Souls and Bodies And this he used as one Reason to perswade Christians to part with their bodily lives for Christ's sake and the Gospel's Now in these two next Verses he confirmeth his Reason by shewing further how great a loss and dammage it is for a man to lose or be deprived of the eternal Life of his Soul which he sheweth 1. By comparing this losse with the gain of the whole World and shewing it to be greater in the 36th Verse What shall it profit a man c. 2. By shewing the irrecoverableness of this losse or the impossibility of redeeming the losse of a man's Soul by any way or means in the 37th Verse Or what shall a man give in exchange c. What shall it profit a man What good shall it do him What benefit shall it be to him q. d. None at all This Interrogation hath the force of an earnest Negation If he shall gain the whole World This is not so to be taken as if it were possible for any one man to gain the Right and Possession of all the World but it is an Hyperbole by which more is spoken than is to be understood q. d. If he shall gain or get unto himself never so much even the whole World if it were possible By the World understand metonymicè all temporal good things in this present World which may be any way helpful to a man or do him any good as profits pleasures honours c. 1 Joh. 2. 15. Love not the World nor the things that are in the World c. Ver. 16. All that is in the World the Lust of the Flesh the Lust of the Eyes and the Pride of Life And lose his own Soul that is If he shall be deprived of the eternal Life and Salvation of his Soul in God's heavenly Kingdom or if he shall fail or come short thereof Note here also that the Soul being the principal part of man is by a Synechdoche named for the whole Person consisting of Soul and Body Therefore Luke 9. 25. it is said If he lose himself Doctr. 1 Doctr. 1. That the eternal Life and Salvation of Man's Soul in God's heavenly Kingdom is a matter of great worth and excellency A Blessing of great value and price if it be rightly estimated This appears here in that our Saviour doth prefer it before the gain of this whole World and of all the good in it affirming that the gain of all that is in the World will not countervail the loss of one Soul 1 Pet. 1. 8. This is reckoned as the greatest Blessing which the Faithful have by believing in Christ that by this means they receive the end of their Faith even the Salvation of their Souls Therefore also the Apostle the more to set forth the excellency and worth of this benefit doth call it there the end of our Faith For if Faith be a precious Grace as it is called 2 Pet. 1. 1. being but the means of attaining to Salvation how much more precious is Salvation it self being the end of our Faith Now the Worth and Excellency of the Salvation of Man's Soul may further appear by these following Reasons 1. By the excellency and dignity of the Soul of man in its own Nature in that it is a spiritual Substance and immortal never dying or perishing as the Souls of Brute-beasts do but living for ever even after the death of the body And this excellency of the Soul is confirmed by the manner and order which God himself observed in creating the Soul of the first man in that he did not make it of the dust of the earth as he did the Body but made it of nothing breathing it immediately from himself to shew that it is of a more divine Nature than the Body Gen. 2. 7. Vide Chrysost in Psal 48. pag. 668. 2. By the excellency of that estate and condition whereof the Soul of Man being saved is made partaker after this life in Heaven which is an estate of perfect happiness Set forth in Scripture by most excellent Names and Titles it is called a Crown of Life and a Kingdom 1 Pet. 1. 4. An Inheritance immortall undefiled c. 2 Cor. 4. 17. An eternall weight of Glory 1 Cor. 2. 9. Eye hath not seen nor Ear heard c. 3. By the excellent and precious means ordained of God for the procuring and working of the Salvation of Man's Soul viz. The precious Blood of Christ the Son of God that is to say his precious Death and Sufferings 1 Pet. 1. 18. Ye were not redeemed with corruptible things as Silver
great that the gain of all that is in this World cannot countervail it Now in this last Verse of the Chapter he further and more plainly sheweth and confirmeth that which he before had more obscurely implyed viz. That it is a very dangerous thing to deny or not to confess Christ and the Gospel when a Christian is called so to do This our Saviour now confirmeth by adding another threatning unto that former which he delivered ver 35. against such as do not confess Christ and the Gospel but are ashamed so to do when they are thereunto called For he doth here threaten that himself will be ashamed of such at his second coming to Judgment In the words two things to be considered 1. The persons against whom our Saviour denounceth this threatning All such as are ashamed of him in this adulterous and sinfull Generation 2. The commination or threatening it self That the Son of Man shall be ashamed of them when He cometh in Glory c. In the former part which concerneth the persons there are two things 1. A description of them by the sin whereof they are guilty and for which our Saviour denounceth this threatening against them They are such as are ashamed of Him and his Words 2. An amplification of that Sin by the occasion of it The adulterous and sinfull Generation amongst whom they live Whosoever shall be ashamed of me That is whosever shall be ashamed to make outward profession of Me or of my Name before Men when he shall be called thereunto Whosoever shall forbear or refuse to confesse me before Men being thereunto moved by fear of worldly shame reproach or disgrace And of my Words That is of that divine Truth and Doctrine of the Gospel which I have hitherto taught or shall hereafter teach and deliver to the Church for instruction of it either by my self or by my Apostles and other Ministers He doth not say my Word but my words in the plural number thereby to imply the diverse and sundry Doctrines which he had formerly taught them and was hereafter to teach and deliver to his Church Observ 1 Observ 1. That it is the duty of Christians to make outward Profession of Christ before men as occasion is offered and whensoever they are thereunto called It is not enough to believe in Christ with the heart and to embrace him as our Saviour but we must also confess him outwardly before men and profess our Faith in him We must not be ashamed thus to do whensoever good occasion is offered and we are called to do it Our Saviour threatens that he will be ashamed of such at the day of Judgment who are ashamed of him before men in this World that is do for fear of shame or reproach in the World refuse to confess his Name before men which shews it to be a Duty required of all Christians to make outward Profession of Christ before men so often as they are called so to do Matth. 10. 32. Whosoever shall confess me before men him will I also confess before my Father c. Hebr. 3. 1. Christ is called the Apostle and High-Priest of our Profession because we are not onely to believe in him but also to make outward Profession of him before men Thus have the Saints and faithful Christians done Thus the Apostles ut supra Ver. 29. See 1 Tim. 6. 12. So the blessed Martyrs both of ancient and latter times as Steven and those that followed him whence in the Primitive Church some were called Confessors Reason Reason By this outward Profession of Christ before men we do glorify God and Christ in giving testimony to his Name 1 Pet. 3. 15. 2. By this also we do edify others encouraging them by our example to make the like Profession of Christ's Name Quest Quest When are we called of God to make this outward Profession of Christ before men Answ Answ There are two kinds of outward confessing of Christ 1. Verbal or vocal by word of mouth when we acknowledge Christ to be the true Messiah and our only Saviour and profess that we believe in him and rest on him for Salvation Rom. 10. 10. With the mouth Confession is made unto Salvation 2 Cor. 4. 13. I believed and therefore have I spoken c. Now thus we are called to profess Christ whensoever we see hope or likelihood of glorifying God and of edifying others by our Profession as if it be before or unto such as are likely to reap good thereby For otherwise if it before open malicious enemies and scoffers at Religion silence is better Matth. 7. 6. Cast not pearls before Swine But if there be hope of doing good then we are called of God c. 1 Pet. 3. 15. Be ready alwaies to give an Answer to every man that asketh you a reason of the hope c. Especially we are to do this when such as have Authority over us do require an accompt of our Faith See Mat. 10. 18. 2. Real Confession of Christ in life and practice And this is either Active or Passive 1. Active in our whole conversation and carriage before men when we so demean our selves that we really declare and testify our Faith in Christ Tit. 3. 8. Such as have believed in God must be carefull to maintain good Works c. And thus we are at all times called to profess Christ before men Matth. 5. 16. Let your light so shine before men c. 2. Passive Confession when we declare and testify our Faith in Christ by suffering any Affliction or Death it self for his Name as did the Martyrs Whence also they were called Martyrs and Confessours by way of excellence Act. 22. 20. And thus we are called of God to confess Christ so often as we are called to suffer any thing for his Name Use 1 Use 1. See how needful it is for all Christians to have sufficient Knowledge in the Doctrine of Christ's person Office c. out of the Scriptures For else how shall they be able to confess or make Profession of him aright when they are thereunto called yea they must have more than bare Knowledge viz. Faith which presupposeth Knowledge c. Vse 2 Use 2. For Reproof of such as fail or come short in this Duty of professing Christ before men Some are so ignorant they know not how to make Profession of Christ and of their Faith in him Some have no Faith and therefore cannot profess it Some think they may keep their Faith to themselves and need not professe Christ before men On the contrary Rom. 10. 10. ut supra there is an absolute necessity c. Some dare not confess Christ before men for fear of trouble or danger to themselves Therefore in time of Persecution for the Gospel they deny or dissemble their Faith to save their goods liberty lives c. So did Peter out of Infirmity So have many Hypocrites and Temporizers done in time of Persecution c. How dangerous is this
seeing our Saviour threatens to deny such before his Father c. Mat. 10. 33. Others confess Christ in word and deny him in life and practice like those Tit. 1. 16. who profess they knew God but in Works deny him being abominable disobedient c. Use 3 Use 3. To stir us up to the conscionable practice of this Duty of confessing Christ and our Faith in him before men upon all occasions when we are thereunto called and that not onely in words but also really by tâ—e actions and carriage of our life yea thus we are daily and continually to confess Christ c. So also by suffering for his Name if we be called to it at any time And that we may thus make Profession of Christ we must pray unto God to enabâ—e us by his Spirit For no man can say that Jesus is the Lord but by the holy Ghost 1 Cor. 12. 3. Ruleâ— for the right performance of this duty of confessing Christ before men especially for vocal Confession in words see before Ver. 29. Mark 8. 38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinfull Generation Jan. 29. 1625. c. Observ 2 Observ 2. THat it is our duty not onely to profess Christ but also his Word and Doctrine before men It is not enough to believe and embrace the truth of it in heart but we must make outward Profession of it before men as occasion is offered when it makes for God's Glory and the edifying of others Confession of Christ and of his truth must go together and not be severed Therefore our Saviour here threatens that he will be ashamed not onely of such as do not confess him but also of such as do not confess his words before men to shew that he requires the Confession of both Therefore also before Ver. 35. where he spake of suffering death for the Profession of his Name he joins the Gospel with himself Whosoever shall lose his life for my sake and the Gospel's c. Rev. 2. 13. The Church of Pergamus is commended for holding fast his Name and for not denying his Faith that is the Doctrine of Faith Quest Quest How are we to make outward Profession of the Word or Doctrine of Christ before men Answ Answ 1. By a vocal or verbal confession and acknowledgment of the truth of Christ's Word and giving testimony to the same before men when we have a calling so to do And not onely by acknowledging and testifying the truth but also speaking in defence and maintenance of the same against the enemies thereof Jude 3. ver 2. By a real Profession of the Truth and Doctrine of Christ in our life and practice and that both by doing and suffering 1. By doing that is by yielding conscionable obedience to the Word of Christ and framing our lives by the Rule of it Phil. 1. 27. Let your Conversation be as becometh the Gospel of Christ c. 2. By suffering in defence of the Truth and Doctrine of Christ as the Martyrs have done in all Ages Rev. 6. 9. John saw under the Altar the Souls of them that were slain for the Word of God and for the testimony which they held Use 1 Use 1. See how needful it is for all Christians to be well grounded in the sound Knowledge of Christ's Word and Doctrine For else how shall we be able to make outward Profession thereof before men both by word of mouth and by the actions of our life yea by suffering for it c. Col. 3. 16. Let the Word of Christ dwell in you richly c. To this end be diligent in hearing this Word search the Scriptures by private reading and pray unto God to open our Understandings c. Seek to him who hath the Key of David Vse 2 Use 2. To reprove such as fail in this duty of professing the Word and Doctrine of Christ before men Some are so ignorant that they know not how to make Profession of it Some think it enough to know and understand the Doctrine of the Gospel to believe the truth of it and to hold and maintain it in Judgment though they make no outward Profession of it Some are afraid to make outward Profession of the Gospel lest they be ill thought of or ill spoken of by the Enemies of the Gospel or lest they bring themselves into trouble or danger of losing their goods liberty or lives Therefore in time of Persecution they deny or dissemble the truth yea sometimes abjure it rather than they will bring themselves into danger Others profess the Doctrine of Christ in word and tongue but deny it in life and practice living in gross and known sins contrary to the Word of Christ To such Hypocrites the Lord may say as he doth Psal 50. 6. What hast thou to do to declare my Statutes c. Magna profectò insania non credere Evangelio c. sed longè major insania si de Evangelii veritate non dubitas vivere tamen quasi de ejus falsitate non dubitares Picus Mirand Epist ad Nepotem suum pag. 342. Vse 3 Vse 3. To exhort to the conscionable practice of this duty of making outward Profession of the Word of Christ Think it not enough to know this Doctrine and to believe it in heart but be ready to make outward Profession of it to the glory of God and edifying of others Be ready to acknowledge the divine Truth and Doctrine of Christ and to give testimony unto it before men and that freely and boldly yea to stand forth in the defence of this Truth against the Enemies of it and not onely in time of peace but also in time of trouble and persecution even with the hazard and loss of our goods liberty and lives No troubles or dangers must make us shrink from the Profession of the Truth and Doctrine of Christ but we must stand to it and hold it fast even to the death as the blessed Martyrs did We must glorify God not onely by believing his truth but also by professing it before men Neither must it be onely a verbal Profession but real in our life and practice by conscionable obedience yielded to the Word of Christ yea not onely by an active Obedience but also by a passive by suffering for testimony of the truth yea dying for it if need be and sealing it with our Blood Use 4 Use 4. See that we are not to blame or censure any for speaking of the Word of Christ and professing it before others so they do it in due manner wisely seasonably with reverence to edification of others c. It is a duty required of them so to do Therefore take heed of censuring them for it as Hypocrites but on the contrary commend and encourage them Observ 3 Observ 3. That it is a great fault and sin in Christians to be ashamed of professing Christ or his Truth before men when they are thereunto called This
appears in that our Saviour threatens that he will be ashamed of such at his second coming Therefore Paul gives special warning to Timothy to take heed of this Sin of being ashamed of the testimony of the Lord that is of the Profession and Preaching of the Gospel before men 2 Tim. 1. 8. Be not thou ashamed c. This was the sin of Nicodemus that he was ashamed to profess Christ openly before men and therefore he came to him in the night lest he should be seen Joh. 3. 2. It was also the Sin of those Rulers mentioned Joh. 12. 42. who believed on Christ but durst not confess him lest they should be shamed by being put out of the Synagogue For they loved the praise of men c. and this is there noted as a great fault and sin in them Reas 1 Reas 1. To make outward profession of Christ and his Word before men is a especial duty required of all Christians as we have before heard Therefore to be ashamed to do it is a great sin Reas 2 Reas 2. It is a great dishonour to Christ and disgrace to his Word and Doctrine for any to be ashamed of professing Him or his Word before Men and consequently a great sin As for a Souldier to be ashamed of his Captains or a Servant of his Master c. Use 1 Vse 1. To reprove such as are guilty of this sin of being ashamed of professing Christ or his Word before Men Some are afraid they shall be mocked or counted Puritans c. No small or leight sin but hainous Our Saviour threatens to be ashamed of such at the Day of Judgment This sin alone therefore is enough to condemn a man at that Day if it be not repented of Such also are reproved here who are ashamed to give accompt of Faith being required by such as have Authority over them as by Pastors Parents c. Such of younger sort who are ashamed to answer questions of Carechism c. Such also as are ashamed to pray read conferr of the Scriptures before others c. Use 2 Vse 2. For admonition to take heed of this great sin of being ashamed of Christ and his Word before Men. Let not fear of worldly shame hinder us in this Duty of professing Christ and the Gospel of Christ before Men when we are called so to do Be content to suffer any shame or disgrace in the World rather then deny Christ or not confess Him and his Truth c. Remedies against this Sin 1. Consider the dignity and excellency of Christ and of his Word how worthy they are to be professed by us The dignity of Christ in that he is the Son of God and true Messiah our onely Saviour and Redeemer c. The dignity of the Word of Christ in that it is the onely Word of Life and Doctrine of Salvation c. Therefore it is no shame but a great honour to be a professour of Christ and of the Gospel If it be an honour for the Servant of some Noble man or Prince to profess his Master's name much more for a Christian c. Paul Gloryed in the Cross of Christ Gal. 6. 14. that is in the profession of Christ Crucified And he often calls himself a Servant of Jesus Christ 2. Look at the examples of the Saints and Faithful who have not been ashamed of professing Christ and his Word before men when they were called to it Paul Rom. 1. 16. I am not ashamed of the Gospel c. David Psal 119. 46. not ashamed to speak of God's Testimonies before Kings The Martrys were not ashamed to confesse Christ and his Truth before their Adversaries These we must imitate not being ashamed to profess Christ and his Word yea to suffer for this profession if need be 1 Pet. 4. 16. If any suffer as a Christian let him not be ashamed but Glorifie God in this behalf 3. Consider that Christ our Saviour was not ashamed to dye and suffer the wrath of God and cursed Death of the Crosse for our sins Hebr. 12. 2. He endured the Cross despising the shame c. Therefore we are not to be ashamed to confesse Him and his Truth though with hazzard of Life c. Despise all shame that may be cast on us for the Name of Christ 4. The Wicked are not ashamed to commit sin they are not ashamed to deny and dishonour Christ and his Truth Esay 3. 9. They declare their sins and hide them not c. And shall we be ashamed of professing Christ and his Truth both by Word and Deed c 5. Lastly Consider the danger of being ashamed to confesse Christ or his Truth He will be ashamed of such at his second coming c. But of this afterward Mark 8. 38. Whosoever therefore shall be ashamed of Me c. Febr. 5. 1625. NOW followeth the occasion of this sin of being ashamed of Christ c. The profane and wicked People or Persons amongst which they lived Described by a twofold property or attribute 1. Adulterous Generation 2. Sinfull The meaning In this Adulterous Generation c. Or amongst this Adulterous Generation He seemeth principally to understand the wicked Nation of the Jews as they were at that Time especially the Scribes and Pharisees with such other who were greatest Enemies of Christ and the Gospel The more probable because he had before called them thus Matth. 12. 39. An evil and adulterous Generation seeketh a Sign c. So the words contain a sharp reproof of the Jews indirectly yet this is further to be extended to all other profane and wicked Nations or People amongst which the Disciples of Christ or any other good Christians should live at any Time Generation Put here for a Naturall Stock Progeny or Posterity Adulterous Generation That is a degenerate spurious or bastardly Brood or Progeny such as were not the true and lawfull Posterity of those whose Posterity they professed and boasted themselves to be that is to say of Abraham Israel and the other Patriarchs and Fathers in the old Testament Joh. 8. 39. They boasted That Abraham was their Father Therefore our Saviour here to convince their Hypocrisie calls them an Adulterous Generation that is a bastardly Brood to shew That although they were by natural Birth descended of Abraham and the other holy Fathers yet they were not the true and lawful Posterity of those Ancestors in regard of spirituall Birth because they did not walk in the steps of the Faith of Abraham and the Fathers but were Unbelievers neither did they do the Works of Abraham that is they lived not holily and uprightly as he did but profanely and wickedly therefore he calls them a sinfull Generation So Joh. 8. 39. If ye were Abrahams Children ye would do the Works of Abraham And he does not call them Adulterous Children but an Adulterous and sinfull Generation implying that not onely themselves but their next and immediate Parents and Ancestors were degenerated
of Life that as they have been Instruments of their Natural Birth so they may be also of their Regeneration They must remember That though themselves be religious yet they do not convey Religion or Grace to their Children by Natural Generation but must use other means sanctified of God to this end as hath been said Observ 5 Observ 5. In that he calls them a sinful Generation implying that not only themselves but their next and immediate Parents and Ancestors were wicked and that they followed the wickedness of those Ancestors Hence we may learn That sin and wickedness is apt to be conveyed or propagated from Parents to Children and Posterity by Natural Birth See before ver 12. of this Chapter Mark 8. 38. Of him also shall the Son of Man be ashamed c. Febr. 26. 1625. NOW followeth the commination or threatening it self denounced here by our Saviour against such as are ashamed to confess Him and his Word before Men viz. That he will be ashamed of such when he shall come in his Glory c. In these words consider 1. The Person denouncing this threatening who also shall execute the Judgment threatned The Son of Man Christ himself who uttered these words 2. The Judgment threatned by Him That he will be ashamed at his coming of all such as are ashamed of him and his Word in this World 3. A description of his coming by the glorious and excellent manner of it set forth in two things 1. The kind of Glory in which He shall come In the Glory of his Father 2. By the company that shall attend on him The Angels Of the first The Son of Man Of this Title which our Saviour here gives to himself see before ver 31. Hujus Capitis Quest Quest Why did He in this Place so call himself Answ Answ The more to set forth the Glory of his God-head which should be manifested at his second comming by opposing it against that mean and base estate wherein He now lived on Earth as Man and consequently to shew That there was no cause for any to be ashamed of him though he were the Son of Man and lived as yet in so mean a condition Now followeth the Judgment denounced by our Saviour against such as are ashamed of Him and his Word before Men in this World That he will be ashamed of him at his coming Shall be ashamed That is He shall not acknowledge or take him for one of his Elect Saints or Servants but shall utterly refuse reject and cast him off among the Wicked and Reprobate A figurative Speech spoken of Christ after the manner of men for our Capacity Not that Christ shall then be subject to any shame or be affected with it but that he shall so carry himself towards such as have been ashamed of him as men are wont to do towards those of whose company or acquaintance they are ashamed that is to say that he will not acknowledge them as his but utterly refuse and reject them Note that this threatning is to be understood with exception of Repentance When he cometh That is when he shall come praesens pro futuro To shew the certainty of it There is a twofold coming of Christ mentioned in Scripture 1. His first coming in Humility that is in a low base and mean estate when he was incarnate taking our Nature upon him and coming to live here upon Earth for a time in a poor and mean estate Joh. 1. 11. He came to his own c. And ver 14. The Word was made Flesh and dwelt among us c. 2. His second coming in Glory and Majesty at the last Day to Judge the Word The manner of this Judgment is set down Matth. 25. 31 c. Hebr. 9. ult To them that look for him shall he appear the second time without sin unto Salvation And this second appearance or coming is meant in this place Observ 1 Observ 1. See how fearfull and dangerous a sin it is for any to be ashamed of the outward profession of Christ or of his Word and Doctrine before Men that is for fear of worldly shame or reproach to forbear or refuse to confesse Christ or his Truth before Men when they have a Calling so to do This is a fearfull and dangerous sin in that our Saviour here threatneth to be ashamed of such that is utterly to reject and renounce them at his second coming and that before all Men and Angels in the World Matth. 10. 33. Whosoever shall deny me before Men him will I deny before my Father which is in Heaven Now to be ashamed to confess Christ is upon the matter to deny him by one kind of denial See also 2 Tim. 2. 12. If such as have professed Christ in Hypocrisy shall be rejected of him at the last Day as appeareth Matth. 7. 23. then much more such as have made no profession at all of his Name and Truth but have been ashamed to professe it Use 1 Use 1. Terrour to such as are guilty of this sin of being ashamed of professing Christ or his Word in any kind or degree Not a small or leight matter as some accompt it but most fearfull and dangerous This sin alone without Repentance enough to condemn such at the day of Judgment If it be a small matter to be denyed and rejected of Christ Jesus the Son of God at that great and fearfull Day of Judgment then is it a small matter to be ashamed in this World of professing Christ or his Truth Contra if it be a fearful thing to be renounced of Christ at his Glorious coming then c. Think of this all such as are or have been ashamed to make outward profession of Christ and his Word before Men lest they should be mocked or reproached with the Name of Puritans c. Such also of the younger sort who are ashamed to come to Catechising in the Afternoon and to give accompt of their Faith by answering the Questions of Catechism demanded of them But of these I spake something before Let all such as have been guilty of this Sin repent of it and take heed for time to come of being ashamed of professing Christ or his Word before Men whensoever they are called so to do Vse 2 Use 2. See here what need for us to arm our selves against the fear of worldly shame and reproach before Men in the cause of Christ and of the Gospel that we be not dismayed with this fear nor hindred by it from making profession of Christ and his Word lest if we be Christ himself be hereafter ashamed of us at his second coming in Glory We must therefore pray and labour for spirituall courage and zeal for the Glory of Christ that we may freely and boldly make profession of his Name and Truth before Men not fearing any shame or reproach that can be brought upon them for the same Remember 1 Pet. 4. 14. If ye be reproached for the
Name of Christ happy are ye for the Spirit of Glory and of God resteth upon you c. Contrà Consider the danger of not professing Christ and the Gospel for fear of shame and disgrace in this World that this is the way to move Christ to be ashamed of us that is utterly to deny and renounce us for ever at the last Day yea to send us to Hell with that fearfull and irrevocable sentence Go ye cursed c. Think how fearfull a thing this will be and let it move us to contemn all wordly shame that may be cast upon us for the profession of Christ and his Word c. Better to endure all the shame in the World than to be denyed of Christ at the last Day Mark 8. 38. When he cometh in the Glory of his Father with the holy Angels Mar. 26. 1625. Observ 2 Observ 2. VVHen he cometh Hence we learn that there is a second coming of Christ in Glory to Judge the World which is hereafter to be fulfilled when he shall come to pass Sentence of absolution or of condemnation for ever upon all persons in the World and to execute the same accordingly Matth. 25. 31. When the Son of Man shall come in his Glory c. Then shall He sit upon the throne of his Glory Act. 1. 11. This same Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven This is an Article of our Faith which needs no further proof But for the opening of it some Questions are to be resolved Quest 1 Quest 1. From whence shall Christ Jesus come at the last day Answ Answ From the third Heaven where now he sits at the right hand of God in equall Glory with God the Father and the Holy Ghost So it is said in the Creed From thence he shall come c. that is from the right hand of God in Heaven where now he is Where note by the way also that this coming of Christ is properly to be understood of his humane Nature and not of his God-head His Humane Nature is said most properly to be now in Heaven because it is there onely and not any where else whereas his God-head being every where cannot be said to remove or to come or go from one place to another but filleth all places Yet he that cometh shall be God as well as Man in the same Person Quest 2 Quest 2. Whither or to what place shall Christ come and where shall he execute the last Judgment Answ Answ This is not particularly or expresly determined in Scripture and therefore we are not curiously to search after it This is sufficient that it is said Matth. 24. 30. that He shall be seen coming in the Clouds of heaven and 1 Thess 4. 17. the Elect shall be caught up to meet him in the Air whence it may probably be gathered that the place whither Christ shall come and where he shall fit in Judgment shall be in some part of the Air which is above us and where the Clouds are yet not so far from the Earth but that he may be seen and discerned of those that shall be upon the Earth Quest 3 Quest 3. When shall the time be of Christ's second coming to Judgment Answ Answ The particular time that is to say the Day Moneth Year or particular Age of Man is not revealed of God but is altogether uncertain and unknown to Men and Angels yea to Christ himself as He is Man though as God he cannot but know it Mark 13. 32. Of that day and hour knoweth no Man no not the Angels which are in Heaven neither the Son but the Father See Act. 1. 7. But the time is not like to be far off but rather near at hand because most of the Signs foretold in Scripture as fore-runners of it are already accomplished Use 1 Use 1. To convince such as deny or oppose this Truth and Doctrine of Christ's second coming to Judgment Some plainly and directly deny it in words 2 Pet. 3. 3. There shall come in the last daies Scoffers c. saying Where is the Promise of his coming c. Others deny it in heart not believing the Truth of it Others deny it in life and practice by walking after their wicked Lusts and living so as if there were no such coming of Christ unto Judgment to be expected How many such are there amongst us in these times who though in words they profess this Article of the Creed That Christ shall come from Heaven to judge the quick and dead yet in heart and life deny it by living and going on in their sins without Repentance as if they should never come unto Judgment like those Amos 6. 3. who put far off from them the evill day c. Vse 2 Use 2. Terrour to the wicked and impenitent living in their Sins without Repentance Swearers Drunkards Sabbath-breakers Contemners of Religion and Scoffers at it unclean Adulterers Enemies of Christ c. Christ shall come in flaming fire to render vengeance to such 2 Thess 1. 8. How shall they be able to stand before Christ at his coming to judge them and to pass Sentence of Condemnation upon them saying Go ye cursed c. Where shall the ungodly then appear Who shall plead for them before Christ the Judge of all the World How shall they stand in that Judgment Object Object That day of Christ's coming to Judgment may be far off and we hope to have time enough to repent hereafter Answ Answ Though the time of Christ's coming to general Judgment should be deferred which is uncertain to us yet how soon may he come to thee by death which shall be the day of particular Judgment to thee and as that leavs thee so shall the day of Judgment find thee Do we not see in experience of late in sundry Examples not far from us but hard by us and even amongst us how suddenly some are cut off by death c. I wish that our profane livers may duly lay it to heart and be warned to turn from their Sins while God gives them space to repent that they may stand before Christ at his coming Otherwise if God's Patience lead thee not to Repentance thou dost treasure up wrath to thy self against the day of Wrath c. Rom. 2. 4. Use 3 Use 3. Comfort to the godly and faithful in that there is a time in which Christ their Saviour shall come in Glory to judge them I say to judge them not with the Judgment of Condemnation as he shall the wicked but with the Judgment of Absolution acquitting them for ever from the Guilt and Punishment of their sins delivering them from all evils and miseries whatsoever which they were subject to in this life wiping away all tears from their eyes and giving unto them eternal Rest and Glory in his heavenly Kingdom 2 Thess 1. 6. It is a righteous thing with God
of the Cloud So at the giving of the Law he spake unto Moses and the People out of a thick Cloud Exod. 20. And though it be said Exod. 33. 11. that God spake to Moses face to face c. yet that is not so to be taken as if he had spoken to him directly and immediately or as if he had shewed him his immediate face and presence for no Man could see that upon Earth and live as the Lord himself telleth Moses in Ver. 20. of the same Chapter but it is meant onely of the familiar manner of God'â— speaking and revealing of himself unto him Now the Cause and Reason why the Lord hath used thus mediately to reveal himself to men and not immediately is this that so they might not be too much astonished with fear at the fight of his Glory or hearing of his Voice but that they might be able to hear and understand his Will revealed to them And by this he hath in all Ages shewed his great mercy and goodness toward his Church and People in the manner of revealing his Will to them in that he hath therein condescended and stooped to their weakness teaching and instructing them in such manner and by such means as they were able to bear And although the Lord did at some special times manifest himself more immediately and in more terrible and fearful manner than at other times yet it was alwayes in such sort as they were enabled in some measure at least to hear his Voice and to understand his Will Now as this mercy and goodness of God in stooping to our weakness hath alwayes appeared in the extraordinary and more immediate Apparitions of God and Revelations of his Will to his People so especially it doth appear in the ordinary manner and means of revealing his Will to us namely in the Ministry of his Word in which he doth so familiarly and plainly speak unto us not by Angels nor in extraordinary Visions or Dreams nor by miraculous Clouds appearing in terrible manner but by the Voice of mortall men like unto our selves which is such a kind of Teaching as is of all other most plain familiar and easy for us to conceive and understand and whereof we are most capable and best able to profit by it Therefore let us thankfully acknowledge this as a great and unspeakable mercy of God to us that he doth not onely teach us and reveal his Will unto us in the things which concern our Salvation but doth also apply himself to our Weakness in the manner and means of teaching us being such as we are best able to bear If God himself should come from Heaven and immediately appear to us in his infinite Glory and speak to us by his own immediate Voice it would strike us dead to the Earth See Exod 20. 19. Yea if he should but send his glorious Angels to speak to us how terrible would their Voice and Presence be unto us Or if he should appear in a miraculous Cloud and so speak to us as now he did to the three Disciples in Mount Tabor how would it astonish us But now seeing it is the Lord's Mercy to speak in so plain mild and familiar manner to us by the Ministry of men like our selves How thankful should we be and how gladly should we hear his Voice thus speaking to us for our good and how highly should we esteem of this Ordinance of God in the Ministry of his Word by men So likewise of Ministers c. Now followeth the matter it self which was uttered or spoken by the Voice which came out of the Cloud This is my beloved Son hear him General Observation That there is a distinction of Persons in the God-head though but one Essence God the Father the first Person did utter this Voice And Christ the Son the second Person being present also was that Person concerning whom the Voice spake In which words are two things contained 1. A special Testimony given of the Person of Christ This is my beloved Son 2. A speciall Precept or Commandment given unto the Disciples in respect of Christ To hear him Of the first This is my beloved Son Matth. 17. 5. these words are added In whom I am well pleased But my purpose is to speak onely of the words set down by Mark. Here note that this testimony of Christ's Person that he is the Son of God was given from Heaven not for Christ's own sake or in respect of him for he had no need at all to be taught this truth touching his own Person nor to be confirmed in it but this Testimony was given for the Disciples sakes being now present with Christ that by this means their Faith might be confirmed in the truth of Christ's Person that he was the Son of God So Joh. 12. 30. at another time a little before his Passion when the like Voice was sounded from Heaven touching Christ our Saviour himself tells his Disciples that the Voice came not because of him but for their sakes Object Object The Disciples did already believe Christ to be the Son of God and Peter in the name of all the rest had a little before confessed him so to be as we heard Chap. 8. ver 29. and as it appeareth Mat. 16. 16. Therefore this Testimony from Heaven may seem needless Answ Answ Though they did already believe Christ to be the Son of God yet it was no needless thing but very necessary for them to be yet further confirmed in this truth 1. Because their Faith was as yet but weak and so had need of further strengthning especially seeing they were appointed to be special Witnesses of this truth afterward to others 2. This truth of Christ's Person that he is the Son of God is a main and principal Point of Doctrine taught in the Gospel of great necessity to be known and believed unto Salvation and therefore they had need to be throughly stablished in the belief of it 3. Though they did already believe Christ to be the glorious Son of God yet because he was not long afterward to be greatly abased and to suffer death as a man yea the shameful death of the Cross Therefore lest when they should see this come to pass they should begin to doubt of his Person whether he were indeed the Son of God it was needful for their Faith to be yet further stablished herein by this Voice of God himself from Heaven that so they might be the better armed against that great scandal and offence which otherwise they would have taken at his Cross and Sufferings But to come to the words of this Testimony touching Christ's Person In them are two things contained 1. That he is the Son of God 2. That he is his beloved Son Of the first How Christ is said to be the Son of God see before Chap. 1. Ver. 1. viz. not by Creation as the Angels nor by Adoption as true Believers in Christ but by natural Generation
Salvation in that he appointed his own Son to be our Redeemer and Saviour yea gave this his Naturall Son unto Death yea to the most shamefull and cursed Death of the Cross to the end that we might be redeemed and saved Rom. 5. 8. God commendeth his love towards us in that while we were yet Sinners Christ dyed for us 1 Joh. 4. 9. In this was manifested the love of God towards us because that God sent his onely begotten Son into the World that we may live through him See Ephes 2. 7. This giving and sending of Christ to be our Saviour and that by his Death doth highly commend and set out the infinite love of God to us and doth plainly shew how dear and pretious our Salvation was unto him If Abraham shewed his great love to God in not sparing his own and onely son Isaac but being ready to Sacrifice him upon God's Commandment Gen. 22. how much greater love hath God himself shewed to us in not sparing his onely begotten Son for our sakes but giving him to Death for our sins c And so much the greater is this love of God to us if we consider how unworthy we were of it being his enemies by Nature c. Vse 1 Use 1. To draw our hearts to the true love of God who hath so loved us as to give his Son to redeem us c. And not only to love God but even with our chiefest love To love him above all things in the World preferring Him and his Glory above all and seeking his Glory above those things which are most dear and precious to us As our Salvation hath been dear and pretious to him so must his Glory be to us Be content to do or suffer any thing for his sake to part with any thing c. To this end labour to be truly sensible of his unspeakable love to us in Christ which he hath shewed in giving his own Son for our Salvation yea his onely Son yea his beloved Son as he is here also called c. Pray therefore unto God to shed the sense of his love abroad in our hearts as the Apostle speaketh and to make us feel it by Faith Then it will inflame our hearts with true love to God again and cause us to shew and express it by all possible means The true love of God will never kindle in our hearts of it self for we are by Nature most averse from it but it must come from God himself who is Love and the Fountain of it 1 Joh. 4. 19. We love him because he loved us first Vse 2 Vse 2. To stirr us up unto true thankfulness to God for this his unspeakable and infinite love shewed to us in giving Christ his own proper and naturall Son to be our Redeemer yea to suffer Death for our Redemption c. The greater this love of God is the greater measure of thankfulness must we endeavour to shew for the same And this thankfulness must not be onely in Word and Tongue but in Deed in and Truth Reall thankfulness expressed in our Lives by consecrating our Souls and Bodies wholly to the obedience of God's Will Rom. 12. 1. This is true thankfulness for the unspeakable love of God shewed in giving his own Son to be our Saviour Labour to shew such thankfulness all the dayes of our Life To this end often think of the greatness and incomprehensible measure of this Love of God to us Think of the unspeakable length breadth heighth and depth of it consider also how free and undeserved it was on our part how unworthy we were of it c. Use 3 Use 3. A forcible motive to us to love one another and earnestly to desire and seek the Salvation of each other 1 Joh. 4. 11. If God so loved us as to send his Son to be a propitiation for our Sins we ought also to love one another Seeing God hath so loved us and been so desirous and carefull of our Salvation as not to spare his own Son but to give him to Death for us how should this affect our hearts with love to our Brethren and cause us earnestly to desire to seek their Good and Salvation And to this end to be content and willing to part with that which is most dear and pretious to us in this World yea with our Lives if thereby we may procure and further the Salvation of our Brother's Soul 1 Joh. 3. 16. Hereby perceive we the love of God because he laid down his Life for us and we ought to lay down our Lives for the Brethren Labour to be sensible of God's love to us The more we feel his love to us in Christ the more shall we be affected to love our Brethren John the beloved Disciple writeth most of Love c. Mark 9. 7 8. This is my beloved Son c. Aug. 13. 1626. Observ 4 Observ 4. SEE here the greatness and fearfulnesse of our misery by Nature in regard of our Sins and the punishment due unto them in as much as Christ Jesus the Naturall Son of God was fain to come from Heaven and to take our Nature on him yea in our Nature to Dye and Suffer the Wrath of God for us that so we might be delivered from Sin and Condemnation This shews the greatness of our Naturall misery and difficulty of the work of our Redemption in that it could by no means be wrought but by the Incarnation and Death of the Son of God See 1 Pet. 1. 18 19. And Rom. 8. 3. Suppose one to have committed some grievous offence against an earthly King and that no person could appease the King's Wrath but his own Son yea that the Kings Son himself could not make satisfaction or deliver the Offender unless he will in his own person suffer the punishment due for the Offender Should we not think such an Offender to be in a wretched case and that his offence and crime were most hainous So here c. Use 1 Use 1. To humble us before God in the sense of our Naturall misery by reason of our Sins and the curse of God due unto them and to break our hearts with godly sorrow for the same To this end often think of the greatness of our misery from which we could by no means be delivered but by the Death and Sufferings of Christ the Son of God Think of the hainousnesse and foulnesse of our Sins for which we could by no means be purged but by the precious Blood of the Son of God no other Fountain to cleanse us from it No Sacrifice to appease God's Wrath but the offering up of Christ himself the Son of God in his Death Neither thousands of Rams nor ten thousands of Rivers of Oyl c. Mich. 6. 7. Vse 2 Use 2. To stirr up such unto a great measure of Thankfulness who know and feel themselves delivered from that fearfull misery and that by such a means c. Now follows the second
but above all to make Conscience of yielding Obedience to the same Remember that this is the end of all Christ's Teaching and of all our hearing of his Word and Doctrine preached by his Ministers that we should yield Obedience to that we hear In this stands our happiness and without this all our Hearing is but lost labour If we be not Doers of the Word of Christ but Hearers onely we deceive our selves Jam. 1. 32. See therefore that we joyn Obedience with our Hearing and look also to the manner and kind of our Obedience that it be such as it ought to be that it be of the whole Man not onely outward but inward of Heart Soul and Conscience that it be universall to all parts of the Word and Doctrine of Christ not to some onely that it be constant c. Now further that we may be obedient Hearers of Christ two duties are necessary to be practised 1. To remove those impediments which may hinder us from Obedience to Christ's Word and Doctrine 2. To use the best helps and means to further us in Obedience to the same Of the first The hindrances to be removed are these 1. All corrupt and sinful lusts in generall These we must labour to cast off by true Repentance and to have them truly mortified in us Jam. 1. 21. Lay apart all filthiness and superfluity of naughtiness and receive with meekness the ingrafted Word c. And then Ver. 22. Be ye Doers of the Word and not Hearers onely 2. More particularly some special Lusts and Sins are to be cast off and removed that they hinder not our Obedience of Christ 1. Unbelief and doubting of the truth of that Doctrine which Christ teacheth us by his Word and Ministers This keeps from Obedience Heb. 4. 2. the Word preached did nor profit them because not mixed with Faith c. Therefore labour and strive against this sin of Unbelief in our selves which is so natural to us On the contrary strive for a thorough-perswasion of the truth of all that Christ teacheth us in his Word c. 2. Hardness of heart when the heart is so hardned through custom and continuance in sin that it hath little or no sense and feeling of sin or of the Word of Christ which doth condemn and forbid sin It is a main hindrance to keep us from Obedience to the Doctrine of Christ For so long as the heart is so hardned it is utterly unfit to be wrought upon by the Word and Teaching of Christ Isa 6. 10. Make the heart of this People fat c. This hindred the Scribes and Pharisees from Obedience to Christ's Teaching because their hearts were so hardned in Unbelief and other sins c. Therefore if we would be obedient to Christ's Doctrine labour and strive against this hardness of heart to have it removed and taken away And pray unto God to give us soft hearts pliable to the Word of Christ 3. Covetousness and Worldliness of mind is another main hindrance unto that true Obedience which we should yield to the Doctrine of Christ Ezek. 33. 31. Their heart went after Covetousness And Matth. 13. 22. care of this World and deceitfulness of riches are as Thorns choaking the Word c. Take heed then of harbouring this gross and dangerous sin of Covetousness in heart and of too much worldly cares and thoughts lest they choak the fruit of Christ's Doctrine in thy heart and keep thee from Obedience to it Pray with David Psal 119. 36. 4. Love of earthly pleasures and delights Luke 8. 14. Pleasures are one kind of Thorns choaking the fruit of the Word Take heed then of too much loving and affecting of these worldly delights lest they take up the heart and with-draw it from love and delight in the Word of Christ and so hinder our Obedience to it Beware of loving Pleasures more than God and his Word Of the second We are to use these Helps to further us in obedience to the Doctrine of Christ 1. Consider the excellency of Christ's Doctrine which he teacheth by his Ministers the Doctrine of the Gospel Word of Life and Salvation most worthy to be obeyed Labour therefore to be perswaded of it 2. Deny our selves that is our carnal Minds Understanding Will Affections for these are contrary to the Word of God Matth. 16. 24. If any will come after me c. 3. Look to the right manner of our hearing this Doctrine of Christ for upon this doth our obedience to it much depend Now for the due and right hearing of Christ's Word and Doctrine that we may so hear it as to yield obedience sundry things are requifite especially these 1. That we hear it with understanding and Judgment striving to conceive and rightly to judge and discern of the truth of those things which Christ Jesus doth teach us out of his Word and by his Ministers Joh. 10. 4. Christ's Sheep know his Voice Contra Matth. 13. 19. Those Hearers resembled by the High-way profit not because they hear it without understanding 2. That we hear it with affection of Heart labouring to be truly and rightly affected with the matter taught us to be humbled at the Reproofs to fear and tremble at the Threatnings to rejoice in the Promises and Comforts of the Word of Christ c. Luke 24. 32. Did not our hearts burn within us c. Acts 2. 37. Their hearts were pricked at Peter's Sermon Labour to be thus affected in heart with the Doctrine of Christ and not onely for the present in time of hearing but afterward constantly This will stir us up to obedience and without this no obedience 3. That we hear it with humility of heart when thou comest to hear Christ teaching thee out of his Word bring an humble heart touched with sense of thy sins and unworthinesse before God This will make thee teachable and tractable to the Word of Christ and then obedience will follow 4. That we hear and receive it with meekness that is with mildness and gentleness of heart to bear the admonitions and reproofs of it without being offended or discontented thereat Jam. 1. 21. Receive with meekness c. 5. Labour in hearing to apply unto our selves every part of the Doctrine taught for Instruction Admonition Humiliation Comfort c. This is to mingle the Word with Faith that it may profit us 6. We must so hear Christ as to treasure up his Word in our Hearts that so we may make use of it in Life and Practise Psal 119. 11. Daivd hid the Word of God in his heart 7. Lastly Joyn prayer unto Christ to teach us inwardly and to frame us to obedience c. Luke 2. 19. It followeth Ver. 8. The Issue or Event that followed upon the former miraculous appearing of that bright Cloud and the Voice uttered from Heaven touching Christ Hereupon the three Disciples suddenly looking round about them perceived Moses and Elias to be taken away and that Jesus was left
is meant of John Baptist who should be the fore-runner of Christ and should come in the Spirit and Power of Elias as is said Luke 1. 17. and as our Saviour himself doth interpret the place after as we shall hear See also Matth. 11. 14. Like to this errour of the Scribes is that of Papists touching the coming of Henoch and Elias three years and an half before the end of the World Grounded upon the false interpretation of that place Rev. 11. 3. Observ 1 Observ 1. That Christians may be well grounded in the true Faith and Doctrine of Christ and yet not able to answer such doubts and difficulties as may arise or be objected by enemies against the Truth As here the Disciples of Christ were grounded in the truth of Christ's Person and Office being throughly perswaded that he was the true Messiah and yet they were not able to answer to the contrary Objections of the Scribes nor to convince or disprove their Errors This is matter of comfort for such as do hold the sound Truth in main matters of Faith and Religion by warrant from the Word of God being able from thence to prove the same though they be not able by reason of their ignorance of some places of Scripture to answer and confute the contrary Doubts Objections which do arise or which are alledged against the Truth by Hereticks and Sectaries as Papists Anabaptists Brownists c. Though it is a matter necessary to Salvation for every Christian to understand and believe the Truth in fundamental points of Faith yet is it not of like necessity for every one to be able to confute the contrary Errours or to answer all contrary Doubts and Objections of others against the Truth Ignorance in the main and fundamentall Truths and positive Doctrines of Faith doth prejudice the Salvation of a Christian but unability to answer and confute all contrary Errours and Objections is not prejudicial to the Salvation of any And yet nevertheless this hinders not but that every Christian should labour for as much knowledge in the Scriptures as is possible that so he may not only hold the Truth but be able also in some measure at least to answer and confute the contrary Errours c. Observ 2 Observ 2. In that the Disciples being doubtful in this matter and not able to resolve themselves do propound their Doubt unto Christ their Master to be resolved by him not trusting herein to their own Wit Knowledge or Judgment we may hence gather what is fit for us to do in such Questions Doubts or Controversies of Faith and Religion wherein we are not able to resolve our selves viz. To propound them unto others that have more Knowledge and Judgment than our selves and to seek Resolution from them but especially we are to seek to Christ that is to his Word and Ministers Malach. 2. 7. The Priests lips should keep Knowledge and they should seek the Law at his Mouth c. The Disciples used to go to Christ for Resolution in their Doubts in matters of Faith whensoever they could not resolve themselves As Chap. 4. 10. when they could not understand his Parables they went to him in private and asked him the meaning of them So Mat. 24. 3. when they were doubtful about the time of the Destruction of Jerusalem and of Christ's coming and the end of the World they propounded their doubts to Christ So should we in all our doubts seek to Christ that is to his written Word c. withal seek to him by Prayer Observ 3 Observ 3. In that the Scribes being men of great place and Office amongst the Jews did hold and teach this grosse Errour touching the personal coming of Elias we learn that no outward Calling or Office in the Church though never so great doth priviledge or exempt men from Errours in matters of Faith and Religion but such as are of highest Place and Calling in the Church may erre and have erred in matters of Faith So the Scribes and Pharisees though men of great Place and Calling in the Church of the Jews in our Saviour's time yet were tainted with many gross and dangerous Errours in matters of Faith in so much that our Saviour was fain to warn his Disciples to beware of the Leaven of their Errours Ut supra Chap. 8. 15. They erred grosly in their Expositions of the Law as may appear Mat. 7. 5. and Matth. 23. They erred also as grosly in their Opinions of Christ of his Doctrine and Miracles as we have often heard before So also did the High-Priests and chief Priests insomuch as they all conspired together with the other Jews to put Christ to death Joh. 11. 47. Neither is this true onely of those which were open Enemies of Christ but even of the Apostles themselves For although as Apostles in execution of their Office of Preaching and Writing the Books of the New Testament they could not erre being immediately inspired by the Holy Ghost yet in the particular matters of Faith when they were left to themselves and not enlightned or guided by the Holy Ghost they were subject to Errour and did erre grosly As for example In supposing Christ's Kingdom to be earthly accompanied with temporal Glory and Prosperity as appeareth Act. 1. 6. it was the common Errour of all the Apostles So Act. 10. 14. Peter himself erred in a matter of Faith touching the Calling of the Gentiles and touching the abrogating of the ceremonial Law about the distinction of clean and unclean meats And if it were thus with the Apostles how much more with all their Successours c. Hence is it that the most excellent of the ancient Fathers which were of highest place and dignity in the Church had every one their Errours So those of latter times Luther Calvin c. Use 1 Vse 1. To convince the Pride and Arrogancy of the Pope of Rome holding himself to be priviledged from Errour in matters of Faith by vertue of his Office But herein he doth arrogate to himself a Priviledge above all Bishops and Pastors of the Church that ever were before him yea above the Apostles themselves and that without all ground from the Word of God yea contrary to the same Use 2 Vse 2. For admonition to such as are of highest Place and Calling in the Church not to presume too much upon the dignity of their Calling as if this could exempt them from Errour in matters of Faith but be humble-minded and to pray and seek to God continually for the light and direction of his Holy Sâ—irit to lead them into all necessary truth and to preserve them from contrary Errours For otherwise if God leave them to themselves they may fall into as gross and dangerous Errours as any other c. Use 3 Vse 3. This must teach us not to tye our selves to the Judgment or Opinions of men in matters of Faith not to build our Faith and Religion upon men though of never so high
Place Calling or Office in the Church forasmuch as no outward Calling or Office can exempt any man from Errour but to build our Faith and Religion only upon the written Word of God which is the Word of Truth and cannot deceive or lead us into Errour Observ 4 Observ 4. In that the ground and cause of this Errour of the Scribes was their mis-understanding of that place of the Prophet Malachy before alledged hence we are taught what is one main cause of all Errours and corrupt Opinions of men in matters of Faith viz. The Ignorance or misconceiving of the true sense of the Scriptures See this handled Chap. 8. 28. Mark 9. 12. And he answered and told them Eliasverily cometh first c. Nov. 19. 1626. IN this Verse and the next is laid down our Saviour's Answer to the Question of the three Disciples propounded to him in the former Verse touching the Opinion and Doctrine of the Scribes conceâ—ning the coming of Elias before the coming and manifestation of the Kingdom of the Messiah In which Answer our Saviour resolveth the doubt moved by the Disciples and withal discovereth and confuteth the Errour of the Scribes The Answer consisteth of three parts 1. A Concession or granting of that to be in some sort true which the Scribes taught touching the coming of Elias that he was indeed to come before the Messiah 2. A further declaration or shewing both of the end of Elias his coming or what he should do at his coming He should restore all things And also what he should suffer or what ill entertainment he should find in the World at his coming namely that he should suffer such abuses at the hands of wicked men as Christ himself was to suffer according to the Scriptures 3. A plain discovery and confutation of the Errour of the Scribes teaching and holding that Elias was not yet come c. This our Saviour confuteth by avouching that he was already come and had suffered c. Of the first He answered and told them c. Though the Disciples in moving the former Question discovered much Ignorance and Weakness yet our Saviour beareth with them and gently answereth them shewing himself ready and forward to resolve and satisfy them in the matter they doubted of Elias verily cometh first q. d. It is true in some sense which the Scribes say and I grant it to be so as the Prophet Malachi fore-told that Elias ought indeed to come first that is before the coming of the Messiah Here note that our Saviour doth not speak of Elias in that sense as the Scribes did in affirming that he was to come before the Messiah For the Scribes understood this of the coming of the Prophet Elias himself in his own Person to live upon Earth again but our Saviour under the Name of Elias understandeth John Baptist the Fore-runner or Harbinger of Christ even as the Propet Malachi also doth Chap. 4. 5. before alledged calling him by the Name of Elias and affirming that this Elias that is to say John Baptist ought indeed to come before the Messiah That this is our Saviour's meaning is plain and clear Matth. 17. 13. where it is expresly affirmed by the Evangelist that the Disciples understood our Saviour's words in this sense viz. That he did not speak of Elias himself in his own Person but of John Baptist whom he called by the Name of Elias So also Mat. 11. 14. All the Prophets and the Law prophesied till John And if ye will receive it this is Elias which was for to come Quest Quest. Why doth the Prophet Malachi in the place before alledged and our Saviour in this place call John Baptist by the Name of Elias Answ Answ This Name is given to John in regard of the resemblance and likeness that was between him and Elias in sundry things As 1. In excellency of gifts and graces of the Spirit in which John Baptist resembled Elias in which respect it is said Luke 1. 17. that he should go before the Lord in the Spirit and Power of Elias Especially John resembled Elias in his great and fervent Zeal for God's Glory for as Elias was zealous for the Lord of Hosts 1 King 19. 10. and testified his Zeal by reproving Sin and setting himself against it even in the highest Persons as in King Ahab and â—esabell his Wife so also did John shew his fervent zeal in like manner by reproving sin plainly in the greatest Persons as not only in the Pharisees and Sadduces which came to his Baptism but also in Herod himself and Herodias his Wife 2. John resembled Elias in this that as Elias living in a very corrupt Age of the Church waâ— a special Instrument and means of reforming the abuse and corruptions reigning in those times and of restoring the decayed state of Religion so also John Baptist was stirred up of God in very corrupt times of the Church and was appointed as a special means of restoring the corrupt and decayed state thereof as appeareâ—h by the words immediately following this Text. 3. John resembled Elias in the manner of his outward Life and Conversation amongst men viz. In the strictness and austerity of it and particularly in his very Diet and Apparel As Elias was a man of a strict and spare Diet as may appear 1 King 19. 6. so was John also for his Meat was Locusts and wild-Hony And as Elias was cloathed in a hairy Garment in which respect he is said to be a rough or hairy man and was girt with a Girdle of Leather 2 King 1. 8. so also was John Baptist cloathed with Camel's haire and had a Girdle of a skin about his Loyns as we heard Chap. 1. Again as Elias lived for a time in the Wilderness whither he was forced to fly for his life being persecuted by Jesabel so likewise John Baptist both lived and preached in the Wilderness of Judea as we heard Chap. 1. 4. Lastly as Elias was hated and persecuted by Ahab and Jesabel and suffered much at their hands for his zeal and faithfulness in his Ministry so also did John suffer much for the same cause being hated of Herodias and imprisoned and put to death by Herod Now further when it is said here that Elias that is to say John Baptist was not onely to come but to come first This is to be understood in respect or relation to the time of Christ's Birth or coming into â—he World that John was to come before him in time that is to say to be born and to live on Earth before Châ—ist for the space of six Months as appeareth Luke 1. 26. 36. as also to exercise his Ministeriall Office of Preaching and Baptising some space of time before Christ himself Quest Quest Wherefore or to what end was John Baptist appointed to come before Christ that is to be born and to preach before him Answ Answ That he might be as a Harbinger to prepare the way for Christ that
is by his Preaching and Ministry to fit and prepare the People of God among the Jews to embrace Christ aâ— the true Messiah and to stir them up to believe in him at his coming Mal 3. 1. Behold I send my Messenger and he shall prepare the way before me c. So Isa 40. 3. and Luke 1. 17. Now follow Instructions General Observation Our Saviour's readiness to answer the Question and Doubt moved to him by the Disciples touchâ—ng the Doctrine of the Scribes concerning Elias his coming before the Messiah This should teach us in like manner to be ready and forward to resolve and answer the doubts of others in matters of Faith or cases of Conscience which they put unto us so far as we are able and as occasion is offered Especially such as have charge of others Souls as Ministers of the Word Parents Masters of Families c. These especially should be ready and forward to resolve and satisfy those of their charge in such Doubts and Questions of Faith and Religion as they do move unto them for the better informing of their Judgments and satisfying of their Consciences And they are also to do this with mildness of Spirit bearing with the Ignorance and Weakness of thoâ—e under their charge as our Saviour did here with his Disciples c. Now this shews withal how needful it is for such as have charge of others Souls to be well-grounded in the sound Knowledgâ— of the Word of God and especially in the main Points of Christian Religion that so they might be able in some measure at least to resolve thâ— Minds and Consciences of those under their charge in such matters of â—aith as â—hey are doubtful in and desire resolution of Mal. 2. 7. The Priests lips should preserve Knowledge c. So Parents and Masters of Families should be men of Knowledge c. So Huâ—bands ought to dwell with their Wives as men of Knowledge 1 Pet. 3. 7. See also 1 Cor. 14. 35. Now follow particular Instructions Observ 1 Observ 1. Our Saviour yieldeth and granteth so much as was true and agreeable to the Scripture in the Doctrine of the Scribes viz. That Elias was to come before him and onely denyeth and confuteth that which was erronâ—ous in their Doctrine which was this that they understood the Prophecy of Malachi touching the coming of Elias to be meant of his coming in Person c. This teacheth us how to carry our selves toward Hereticks and false Teachers in opposing their Errours That we are so to set our selves against their Errours and Corruptions in Doctrine that we do not withall deny any part of the Truth which is holden by them but we are willingly and readily to yield and consent unto them so far as they hold any Truth and onely to deny and oppose their Errors Thus are we to deal at this Day in opposing the Errours of Papists Lutherans Anabaptists Brownists c. And to this end we must labour for knowledge and sound judgment in the Word of God and in matters of Faith and Religion taught therein that so we may be able to put difference between the Truth holden by false Teachers and between those Errours which they mingle with it and so to imbrace the one and to deny and oppose the other to the utmost of our Power Observ 2 Observ 2. See here the dignity and excellency of Christ's Person even in his first coming and state of Humiliation in that Elias that is to say John Baptist was first to come and did come before him as a Harbinger to prepare the way for his coming and to stir up the People to give due entertaintment to him at his coming Herein appeared the greatness and excellency of Christ's Person for this is the manner of Kings and Princes when they remove or go to any place to send Harbingers before them to make known their coming and to prepare due Lodging and Entertainment for them Thus did our Saviour Christ the King of Kings and Lord of Lords at his first coming into the World send John Baptist in the Spirit and Power of Elias to prepare his way before him c. which shews the excellency of Christ's Person even in his first coming into the World for although the manner of his Birth and Coming was in other respects very mean and base yet in this it was honourable and royall like the coming of a King in that he had his Harbinger to go before him to prepare for his coming and entertainment c. This dignity of Christ's person John Baptist himself who was his Harbinger doth acknowledge and professe a we heard Chap. 1. 7. There cometh one after me who is Mightier then I whose latchet of his Shoos I am not worthy to stoop down and unloose Now if Christ were so excellent a Person in his first coming and state of Humiliation How much more excellent and honourable is he now being exalted to the right hand of God in Heaven See more of this Point before Chap. 1. ver 2 7. Observ 3 Observ 3. Here we are taught one Priviledge of John Baptist above all other Ministers of the Church viz. That he onely of all other was called and appointed to be the Harbinger of Christ to go before his face and to prepare the way for him in the hearts of the People of God This is John Baptist's peculiar priviledge above all other Ministers both of the old and new Testament In respect of this Matth. 11. 9. he is said to be more then a Prophet that is more excellent then any of the Prophets of the old Testament that lived before him not simply in regard of his person but in regard of his peculiar Office and Calling which he had to be the fore-runner of Christ And ver 11. of this Chapter in this respect it iâ— said further That among them that are born of Women there hath not risen a greater then John Baptist that is to say a greater Prophet as it is expounded Luke 7. 28. Quest Quest How then is that to be understood which followeth in the same place That the least in the Kingdom of Heaven is greater then he Answ Answ By the least in the Kingdom of Heaven is meant the least Minister in the Gospel that should be Called and Sent of God after the time of the clear manifestation of Christ's Kingdom and Glory that is to say after Christ's Resurrection and Ascention into Heaven Now the least or meanest of such Ministers of the Gospel is said to be greater then John Baptist not simply in regard of his person but in respect of the clear and evident manner of preaching Christ for whereas John going before Christ did not onely preach him that was to come and to dye and rise again for us afterward The Apostles and other Ministers who lived after the fulfilling of all these things were therefore able to preach Christ more plainly and fully than John Baptist did or
necessity of them in regard of the fulfilling of the Prophecies which went before of him The rather because this Article of Christ's Sufferings is the ground of all true comfort against our sins and fear of God's Wrath. For to this end suffered he to make satisfaction to God for our sins and so deliver us from the guilt and punishment due unto them as we have heard before Mark 9. 12. That he must suffer many things c. Januar. 7. 1626. Observ 2 Observ 2. HEnce gather that whatsoever Christ suffered or was to suffer for us it was ordained appointed of God before-hand and that it was agreeable to the Counsel and Will of God for otherwise he would not have in spired and moved the Prophets to fore-tell these Sufferings of Christ so long before This therefore shews that it was the Purpose and Will of God that Christ Jesus his Son should dye and suffer so many things for us So it is expresly said Act. 2. 23. that he was delivered to death by the determinate Counsel and fore-Knowledge of God Now this maketh greatly for our Comfort For if Christ suffered according to the Counsel and Will of God then we need not doubt but his Death and Sufferings were acceptable and pleasing to God and consequently effectual to redeem and save us from our sins and to pacify the Wrath of God towards us Therefore Ephes 5. 2. it is said that Christ gave himself for us an Offering and Sacrifice to God for a sweet smelling savour The Sufferings of Christ were an acceptable Sacrifice to God The reason was because this Sacrifice was offered according to the Will of God and Christ Suffered all that he Suffered by his appointment as appears by this that God did by his Prophets fore-tell long before whatsoever Christ was to Suffer Think of this for our comfort That as Christ hath Suffered many things for us so he Suffered all according to the Counsell and Will of God who did fore-tell all those Sufferings long before by his Prophets and therefore we may be assured that God could not but accept of the Sufferings of Christ as a satisfaction and full price for our sins Our comfort stands not simply in the Sufferings of Christ but in this that his Sufferings are accepted of God for us c. So much of Christ's own Sufferings which himself here expresly mentioneth and fore-telleth Now further by this express mention of his own Sufferings which were to come he doth hereby secretly imply that in like manner Elias that is John Baptist was to Suffer much at his coming that is many Abuses and Indignities at the hands of men And so much is here to be understood by us though it be not expressed in the Words for otherwise the sentence seemeth to be imperfect And by comparing this place of St. Mark with that Matth. 17. 12. it may appear that our Saviour's purpose in these words was so to compare his own Sufferings and the Sufferings of John together as to exemplify and prove the one by the other mutually that is to say not onely to confirm the Truth of John's Sufferings by example of his own but also on the other side to confirm the truth and certainty of his own Sufferings to come by example of John's Sufferings which were already past Jansen in locum ex Beda Observ 1 Observ 1. There must be a conformity and likeness between Christ himself and his faithfull Servants in Suffering many Afflictions and Miseries in this Life it is so ordained of God Our Saviour here implyeth that as it was written in the Prophets that himself should Suffer many things so also it was ordained and appointed of God that John Baptist his faithfull Servant and Harbinger should Suffer in like sort many Abuses and Indignities in the World at the hands of wicked men The same is true of all other faithfull Servants of Christ that as in other things they must be conformable to the Image of Christ their Lord and Master So in this particular of suffering and induring many and great Afflictions and Tryalls in this World Rom. 8. 39. He that will be Christ's Disciple must take up his Crosse and follow him as we have heard Chap. 8. 34. 1 Pet. 2. 21. Christ in Suffering left us an example that we should follow his Steps His Suffering was not onely meritorious but exemplary not onely to merit forgiveness of Sins and Salvation for us but also to be a president of Suffering to us to shew that as he Suffered many Afflictions and Miseries for us So must we be like unto him in Suffering many Crosses Afflictions and Tryalls in this World for his sake The true members of Christ must be conformable to him their Head As he Suffered many things before he entred into Glory so must they Therefore Revel 1. 9. John professeth himself to be a Companion with the rest of the Faithfull in the Kingdom and patience of Jesus Christ and not onely in his Kingdom but in his patience that is in the patient Suffering of such Afflictions as Christ himself Suffered before him Use 1 Use 1. See then that if we will be Christ's true Disciples and Servants indeed and truth as we professe to be we must make accompt to Suffer many Afflictions and Miseries in this World as Christ our Master hath done before us We must follow him and be like unto him in Suffering the Crosse if ever we look to be like him in Glory Let us therefore prepare and arm our selves daily for the bearing of the Crosse yea for the Suffering of many Troubles and Afflictions after the example of Christ our Head prepare to undergo many Abuses Wrongs and Indignities in the World as he hath done before thee To this end pray and labour for true faith patience and Christian courage without which Graces thou canst never be able to Suffer so many Afflictions and Tryalls as thou must make accompt to Suffer in this World Vse 2 Use 2. This is a ground of comfort and patience to us to move us willingly and contentedly to take up our Crosse that is to submit our selves to the bearing of Troubles and Afflictions in this Life Seeing it is so ordained of God and therefore necessary and fit that by this means we should be conformable to Christ our Head which we should by all means desire to be Therefore if thou be a good Christian never be dismayed with thy Troubles nor unwilling to bear them but rather rejoyce and comfort thy self in them all with the example of Christ The more Troubles thou Sufferest the better the more like thou art to Christ who was a man of sorrows 1 Pet. 4. 12 13. Think not strange concerning the fiery Tryall c. But rejoyce in as much as ye are partakers of Christ's Sufferings c. In all thy Troubles thou art a sharer with Christ himself be glad of this Phil. 3. 10. Paul counted all things Dung that he might
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
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
In regard of Pre-heminence Power and Authority over all Angels both good and evil See Marlorat And this Power and Authority over the Devils Christ doth now manifest two wayes especially 1. By curbing and restraining their power and malice not suffering them to do so much hurt as they desire either unto mankind or to other creatures See Rev. 20. 2. 2. By using and employing them as Instruments to execute his Will either in punishing the Wicked or in chastising his own Servants for their tryall Use 1 Use 1. Hence gather the Truth of Christ's God-head In that he hath absolute Power and Authority over the Devils themselves to command and over-rule them and to curb and restrain their power and malice against mankind c. This is proper to God onely and therefore proveth Christ Jesus to be not only true Man but true God also in one and the same Person But of this often before Use 2 Vse 2. Comfort to the Faithfull against all the power and malice of Satan c. whereby he laboureth to hurt and hinder their Salvation See chap. 1. 25. Use 3 Use 3. Terrour to the wicked Enemies of Christ For he can and will use the evil Angels as Instruments of his Wrath and Vengeance against such Observ 2 Observ 2. And enter no more c. That the Devil being cast out of his hold in man doth earnestly desire and seek to enter again and to recover his hold and possession of those which have formerly been under his Power and Tyranny If it were not so our Saviour needed not to have charged him so straightly here not to enter again into this child Matth. 12. 44. The unclean Spirit being gone out of a man walketh through dry places seeking rest c. Then he saith I will return into my House from whence I came out c. And as this is true of such as are bodily possessed by Satan so also of such as are spiritually possessed by him in their own Souls and Consciences in whose hearts and consciences he holdeth possession by sin and by his sinful temptations as he doth in all mens hearts by Nature I say it is true of such That when Satan is by the Power of God cast out of their hearts that is when God giveth them Repentance to come out of the snare of the Devil as the Apostle speaketh 2 Tim. 2. 25. in this case the Devil will labour all that he can to enter in again and to recover his former possession in their hearts if it be possible Like Pharoah who when the Israelites were escaped out of Aegypt made haste after them with a great Army to bring them back to their former bondage again Vse 1 Use 1. See the cause why such as are newly called and converted from the Power of Satan to God's Kingdom do usually feel so great Assaults and Temptations of Satan molesting and troubling them It is because the Devil being by repentance and true conversion cast out of their hearts doth desire and seek by all means to re-enter and get possession of them again he seeks to return to his former House No cause then for such to be discouraged but rather to be of good comfort for this argues that they are escaped out of the Devil's snare because he so much laboureth to bring them under his Power again It is a sign that Satan doth not hold possession in their hearts for if he did he would then be more quiet and not molest and trouble them so much For when the strong man armed keepeth his Palace his Gods are in peace Luke 11. 21. Vse 2 Use 2. See that such as feel Satan to be cast out of their hearts and that they are by repentance delivered from his snare yet must not grow secure or careless of themselves as if there were no further danger but on the contrary they ought to be very watchful over themselves and against Satan's temptations for he will assay and labour still to enter again and to get a new possession in their hearts by some sin or other Besides many do falsly think that Satan is cast out of their hearts when it is not so indeed but he onely seemeth to depart or go our of them for a time when they make shew of Repentance by some outward reformation only but are not truly converted and changed in heart Now in this case there is not onely danger of the Devil 's returning again to his old House but of his holding surer possession there then ever before and so that the last state of such back-sliding Christians will be worse then their first as our Saviour sheweth Matth. 12. 45. It followeth ver 26. The miraculous Effect which followed upon Christ's charge The Spirit cryed c. Where two things to be considered 1. The evil Spirit 's departure out of the child being forced by the Power of Christ 2. The manner of his going out in that he cryed out and rent him sore c. which renting or tearing of the child is amplified by the effect which followed The child was as one dead c. The Spirit cryed By this he shewed his unwillingness to depart and how much he was vexed and grieved that he must yield up his possession See before chap. 1. 26. And rent him sore That is grievously racked and tormented the body of the child in his going out And by this also he shewed how unwilling he was to be cast out therefore feeling the Power of Christ he maketh all the resistance he can and when he seeth that he must yield he sheweth the utmost of his malice at the last And he was as one dead c. This shews the extream malice and cruelty of the Devil shewed now against this child in that he so grievously racked his body and so afflicted and weakened it that the child seemed to be at the Point of Death And thus far our Saviour suffer'd the Devil to proceed in malice and cruelty against the child that so his Power and Goodnesse might the more appear in the sudden restoring of him Observ 1 Observ 1. In that our Saviour by his powerful Word and Command forced the Devil to go out of this child and to yield up his former possession This again teacheth us the truth and certainty of Christ's God-head for it is not in the power of Man or any Creature to cast the Devil out of the bodies of such as are possessed by him but it is the proper work of God to do this Luke 11. 22. When Satan like a strong man armed keepeth possession of his Palace a stronger then he must come upon him and over-come him c. or else he cannot be dispossessed Now it is God onely who is stronger then Satan and able to cast him out Therefore seeing Christ did this it proveth him to be true God and so this serveth to strengthen our Faith touching his Person and Office that he is not onely Man but God and
he was before us It is the Speech of an antient Father Voluit Christus deseri voluit prodi voluit ab Apostolo suo tradi ut tu cum sis desertus à socio proditus ab amico moderatè feras Ambros in Luc. Mark 9. 30 31 32. And they departed thence c. July 1. 1627. THese words contain our Saviour's prediction or foretelling of his future Passion and Resurrection to his Disciples where three things have been propounded to consider 1. The occasion of the prediction His departure with his Disciples from the place where he wrought the former miracle and his private passage through Galilee with them ver 30. 2. The prediction it self ver 31. 3. The effect in the Disciples ver 32. They understood not that saying c. Of the first The occasion I have already spoken last day Of the second The prediction itself 1. He foretelleth his Passion 2. His Resurrection Touching his Passion or Sufferings two things to be considered 1. The person who was to Suffer viz. Himself whom he calleth the Son of Man 2. The Sufferings themselves Of the former I spake lately upon ver 9. Touching the latter they are set down by the parts or kinds of them being two 1. That he should be delivered into the hands of Men. 2. That he should be put to Death by them Of the first I spake the last Sabbath Now followeth the second part of his Sufferings foretold viz. His Death And they shall kill him Of this see before chap. 8. ver 31. Now followeth the foretelling of his Resurrection upon the third day which is also handled before chap. 8. 31. To proceed therefore to the 32. ver where is laid down the effect which followed in the Disciples which was two-fold 1. That they understood not that saying That is the Doctrine of Christ's Passion and Resurrection which he taught them 2. That they were afraid to ask him Touching the first See Luke 9. 45. Object Object Matth. 17. 23. It is said They were exceeding sory upon his foretelling his Death Now if they understood not what he meant Why should they be striken with sorrow upon his words Answ Answ No doubt but they understood the words themselves uttered by our Saviour for they are plain and easy to be conceived but they understood not the matter it self throughly that is to say the mystery of his Death how he that was the Son of God and true Messiah as they had confessed him to be should dye or be put to death much less did they conceive fully the mystery of his Resurrection how he being dead should rise again the third day after Quest Quest What was the cause of this their ignorance that they could not conceive this mystical Doctrine of Christ's Death and Resurrection Answ Answ There was a three-fold Cause especially 1. Their natural blindness and dulness to conceive these mysteries of Faith 2. That erroneous and prejudicate opinion which they had conceived and were so much rooted in touching a Temporal and Earthly Kingdom of Christ as we have often heard before 3. Their natural unwillingness to hear of Troubles which they might well conceive would befall them when Christ should Suffer Observ Observ Even the best Christians are by nature and of themselves hard to conceive and understand the mysteries of Faith and Doctrines of the Gospel as touching Christ's Person and Office and our Salvation by him c. Especially such Doctrines as are most contrary to natural reason and our carnal affections as the Doctrine of the Cross c. See before ver 10. of this Chapter and chap. 8. ver 16. Now followeth the second Effect or Consequent in the Disciples They were afraid to ask him Viz. Touching the meaning of his words and of the Doctrine which he had now taught them concerning his future Death and Resurrection Quest Quest What was the cause of this fear in them Answ Answ 1. They feared shame and disgrace by acknowledging their ignorance 2. They feared lest for this their ignorance and blindness in the Doctrine of Christ's Passion and Resurrection they should be sharply taxed and reproved by Christ their Master even as Peter had been not long before for the like ignorance discovered in going about to disswade Christ from Suffering chap. 8. ver 33. And herein they discovered their great infirmity in that they would rather remain still in ignorance then suffer shame or reproach for their ignorance Observ 1 Observ 1. The preposterous fear of getting shame and disgrace by acknowledgment of our ignorance is one great hinderance to the gaining of more knowledge by the instruction of others in things spiritual and heavenly This hindred the Disciples from being further and better instructed by Christ at this time in the mystery of his Death and Resurrection because they were afraid of shaming themselves by acknowledging their ignorance c. And experience shews this to be true in many amongst us who being ashamed to bewray their ignorance by asking profitable questions about matters of Religion or the Word of God either of their own Pastors or of other Christians do thereby deprive themselves of a great deal of Christian knowledge and instruction which they might receive from others But let us take heed of this preposterous and vain fear of shame or disgrace by bewraying our ignorance in asking questions or seeking instruction from others in the things of God and of his Word For the truth is this is no shame at all but a shame it is to continue in ignorance blindness and errours for want of seeking knowledge when we have the means vouchsafed us of God Observ 2 Observ 2. See here how backward loth and unwilling we are by nature to be admonished and reproved for our faults and corruptions yea how backward even good Christians and the Saints of God are to suffer the word of Reproof in that Christ's Disciples were so afraid of being reproved by him for their ignorance that they would rather continue in it than acknowledge it and seek to him for further instruction at this time See 2 Chron. 16. 10. Now if this be true of good Christians such as Christ's Disciples much more of others being void of sanctifying Grace Hence it is That men are so apt to hate and dislike such as reprove their Sins Amos 5. 10. They hate him that rebuketh in the Gate c. And for this cause Ahab hated Elijah and Michajah because they told him of his Sins c. And Gal. 4. 16. The Galathians thought Paul to be their enemy because he reproved the corruptions amongst them in Doctrine and Life And experience shews the truth of this how backward and unwilling men are to be admonished and reproved for their sins so backward that many shun the very company and sight of such as have a Calling to reprove them And some refuse to come to their own Pastor if he send for them to admonish them in private of some
as that which is done to him is accounted as done to Christ himself Therefore we are to do service to our neighbour by love Vse 1 Use 1. To reprove such as disdain or think much to do any mean or base office of love to their brethren especially to those of the meaner sort As to visit them in sicknesse or other distresse to relieve and help them in their miseries and necessities c. Many think it a disparagement to them to stoop so low as to perform these and such like offices of love and mercy to others But this shews want of true humility and charity which if it were in them at least in that degree as it should be it would cause them to think no duty of love too mean or base for them to perform for the good of their brethren Others again are all for themselves so given to serve themselves and their own turn to seek their own profit c. that they regard not to serve others by love The common sin of these times Vse 2 Use 2. It must teach and move us willingly to humble and abase our selves so far towards others as to make our selves their very servants in humility and love being ready and forward at all times to do the meanest office and duty of love and mercy for the good of our brethren especially if it be to further the spiritual good and salvation of their souls To this end consider that God hath created us and sent us into this world to this end that we should not live to our selves or serve our selves and seek our own good onely but that we should serve God in serving our brother and neighbour See therefore that we make conscience so to do Shall Christ Jesus the Son of God so far abase himself as to become a servant to us for our good and salvation and shall not we much more become one anothers servants in humility and love Mark 9. 36 37. And he took a Child c. Aug. 12. 1627. IN the former Verse we heard how our Saviour did by way of Precept or Admonition teach his Disciples the practice of true Humility shewing what was to be done of them if they desired to attain to true honour and preferment above others viz. That they must abase and humble themselves one below another by the practice of Humility c. Now in these two next Verses he confirmeth the same Doctrine by a reall Type or example of humility which he took occasion to set before their eyes viz. the example of a young Child which he took and set in the midst of them that by beholding him they might be the more moved and perswaded to labour and strive to the true practice of humility one towards another Quest Quest Why did he propound and set before them this example or pattern of Humility in the young Child Answ Answ Because he knew that it was the nature of man to be much more moved and affected with visible and â—ensible exampleâ— set before them than with bare words or Precepts onely when they are to be taught any point of Christian Doctrine or practice and therefore this Doctrine of Huâ—ility being a Doctrine so needfull for them as we have heard before and yet so hard to practice he doth teach it and urge it to them not onely by Precept but also by this visible example of a young Child set before them Observ Observ Hence gather the excellent use of the Sacraments of the Church for the better confirming of our Faith in Christ in that those sensible signs and Seals of Gods Covenant being added to the Word are more apt to affect us then the bare Word and Doctrine of Christ alone For by the Sacraments the Doctrine of the Word is made sensible not onely to our ears but even to our eyes hands taste c. and so is the more apt to affect us and to confirm Faith in us Therefore here take notice of the goodness of God towards us who knowing how apt we are to be led by outward sense and how hard we are to believe his Promises unless we do after a sort outwardly see and taste and handle them as it were therefore he hath herein condescended to our weakness in giving us not onely his Word but also his Sacraments as outward sensible signs and seals of the truth of his Word the more to help our Faith Let us be truely thankfull for this mercy and shew it by our reverent estimation of the Sacramentâ— and by our Religious and Conscionable use of them as occasion is offered Now more particularly in the words consider two things 1. Our Saviour's propounding or setting before hâ—â— Disciples this lively pattern of humility in the young Child which he took in his arms c. 2. His application of that example or making use of it to his present purpose for Instruction of his Disciples In that he takes occasion thereby further to commend and urge unto them the practice of true humility ver 37. Of the first In propounding this example to them he used a twofold action or gesture 1. He took the child in his arms 2. He set it in the midst of them He took a Child It is most likely it was some Child that was in the house where our Saviour and his Disciples now were in Capernaum Now he took the Child into his arms as appeareth in the words following which seem to be spoken by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Evangelist mentioning that last which was done first for he did first take the Child in his arms and then set him in the midst of them Now in that it is said he took him in his arms this shews it was but a small and young Child and so he is Called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little Child Matth. 18. 2. yet not so little or young but that as it seemeth he was able to stand and to go alone for in the sâ—me place of Matthew it is said that our Saviour called the Child unto him and set him in the midst of them Observ 1 Observ 1. Christ's special love and Affection to Mankind which was so great that he testified and shewed it even to young Children as here and at other times by admitting them into his presence and company setting them beside him Lukâ— 9. 47. taking them up into his arms and putting his hands upon them and blessing them as cap. 10. 16. And ver 14. he was much displeased with his Disciples for going about to â—inder the young Children from being brought unto him All this shews his great love and affection which he did beaâ— even unto little Children much more unto man-kind in general but especially unto his true Church This love to mankind and especially to his Church Christ Jesus shewed by manifold effects of it while he lived on Earth but especially by laying down his life for us Joh. 15. 13. So 1 Joh. 3. 16. Hereby perceive
receiveth a Righteous man in the name of a Righteous man c. Though there are other motives to move us to this duty of shewing love to good Christians yet this is the chief and principal in respect of the persons themselves towards whom we shew our love viz. the consideration of this that they are the true Disciples and faithfull Servants of Christ and so that in shewing love to them we do shew love to Christ himself Use 1 Vse 1. See what to judg of that love which some do shew to good Christians for other sinister ends or causes chiefly and principally as for their own credit sake because themselves would be accounted Professors or because they reap some profit or benefit some way or other by such good Christians to whom they shew love and kindness This is no true Christian brotherly love but rather self-love and therefore not accepted of Christ neither can it bring true comfort to those that shew it Vse 2 Use 2. To teach us not to rest in this that we can or do perform duties of love unto the Saints of God or to good Christians as if this were sufficient to prove us to be good Christians but examine upon what ground and motive we do perform such works of Charity whether it be for this cause chiefly that they are good Christians and do belong to Christ yea though there were no outward wordly respect or reason to move us hereunto If it be so this argues true love and that in shewing our love to them we shew it to Christ himself whose Disciples they are and so we approve our selves also in the number of his true Disciples Joh. 13. 35. By this shall all men know that ye are my Disciples if ye have love one to another that is if we love such as are Christ's true Disciples and we may know that we truely love them if we love them chiefly in this respect that they are Christ's true Disciples and not for other Worldly causes nor for any corrupt or carnall respect whatsoever On the other side if we shew fruits of love to such for sinister respects as for our credit sake or because of some worldly benefit we reap by them this is no acceptable service to Christ neither can it prove us to be true Disciples of Christ For even Hypocrites and Reprobates may go as far as we see in the examples of Herod shewing love to John Baptist Mark 6. And in Festus shewing kindness to Paul Act. 25. Pharaoh to Joseph c. Now followeth the Promise it self Verily I say unto you c. First to shew the meaning of the words Verily c. This is an earnest or vehement Asseveration which our Saviour useth the more to confirm the truth and certainty of that which he speaketh and promiseth here See before Verse 1. and Chap. 3. Verse 28. He shall not lose his reward That is he shall be sure to receive from God himself such a reward and recompence as is meet and fit for him and which the Lord hath appointed to give unto him Now this and such like places of Scripture the Papists do pervert and abuse for proof of their erronious Doctrine touching the merit of good works For thus they reason from hence Object Object If good works shall be rewarded of God then this reward is due to the Saints of God and that for the merit of their works Answ Answ This doth not follow for there is a twofold reward as may be gathered from Rom. 4. 4. 1. That which is given of due debt in regard of the works which are performed being deserved by the same Now such a reward as this we never find promised in Scripture to the good works of the Saints 2. That which is given by vertue of Gods free promise made in Christ and that not unto the work but to the worker that is to the person being in Christ by Faith and so is due not by desert but by free promise And this is that kind of reward which in this and other places of Scripture is promised to such as practise good works In the words being cleared consider two things 1. The reward promised to such as perform any duty of love or mercy to Christ's Disciples 2. The certainty of this reward confirmed 1. By the Asseveration Verily 2. By the manner of propounding the Promise He shall not lose his Reward Of the first Observ 1. That it is lawfull for us in the doing of good works to look at the reward which God hath promised to such as perform the fame for otherwise this reward should not be propounded and promised to us at all in Scripture as we see it is in this and many other places It is therefore lawfull for us by the eyes of Faith and hope to look at the reward promised in doing good works and that to this end that we may thereby be the more incouraged to the practice of such good works as God hath commanded us and that in the practice of them we may be comforted against all difficulties and discouragements which we meet withall in the same Therefore the Saints of God in the practise of good duties have had an eye to the recompence of reward promised as Moses in the patient suffering of Afflictions with Gods people Hebr. 11. 26. Abraham Heb. 11. 10. So Paul 2 Tim. 4. 7 8. I have fought a good fight I have finished my course c. Hence forth is laid up for me a Crown of Righteousness c. So 2 Cor. 4. 18. yea Christ himself Hebr. 12. 2. For the joy that was set before him c. Though we must not be so mercenary as to practise good duties onely or chiefly for the reward promised but rather out of love to God which should constrain us and conscience of our duty towards him yet we may in the practise of good duties look at the reward the better to encourage our selves therein c. As the Husbandman in Plowing and Sowing thinketh of his Harvest Use 1 Use 1. To confute the slander of the Papists who charge us to hold it unlawfull to do good works with respect unto the reward promised See Rhemists upon Luke 14. 1. Hebr. 11. 26. Apoc. 3. 5. Use 2 Vse 2. Let us then by the eyes of Faith and hope often look at this reward which God hath promised especially the reward of eternall life the better to encourage us in the practice of all good duties commanded us of God as also to perswade us up to constancy and perseverance therein unto the end of our lives Observ 2 Observ 2. Such as do shew Charity and mercy toward the true Saints and Servants of God shall be rewarded of the Lord himself for so doing Though they do not by works of Charity deserve any reward at the hands of God yet he will freely give unto them a reward and recompence for such works of mercy to his Saints yea for the smallest work
In this particular apprehension and application of Christ stands the nature of faith chiefly when we do not onely believe in general that Christ is a Saviour but do in particular apprehend him and believe him to be so unto us as Paul Gal. 2. 20. This is called receiving of Christ by faith Joh. 1. 12. and is set forth Joh. 6. by the phrase of eating the flesh of Christ and drinking his blood c. 3. Christ and his benefits That is to say those spirituall and saving benefits which flow from his death and suffering as pardon of sin justification reconciliation with God and eternal life To shew that faith doth apprehend Christ not barely or nakedly considered in respect of his Person but clothed with these excellent saving benefits purchased for us by his death and obedience Observ 1 Observ 1. That it is one special quality and property of all true Christians to be indued with the grace of true Justifying faith whereby they do believe in Christ that is apprehend and apply him particularly unto themselves together with the benefits of his death as pardon of sin c. By this Property our Saviour himself here describeth his true disciples calling them such as do believe in him So in many other places of the New Testament they are called Believers and faithfull ones as Act. 4. 32. The multitude of Believers were of one heart c. Rom. 4. 11. Abraham is said to be the Father of Believers Reason Reason True Christians have a most near Union with Christ Jesus as the Members with the Head Ephes 5. 30. As Branches with the Vine Joh. 15. 5. They are one with Christ and he with them Now this cannot be without faith by which therefore he is said to dwell in their hearts Ephes 3. 17. they are said to be in Christ and he in them Note That this Faith is not in all true Christians in the same degree but in some weaker in some stronger c. Vse Use For Examination To try and know whether we be true Christians yea or no by examining what true faith is in us whereby to believe in Christ and to apply unto our selves the benefits of his death and obedience We must not rest in the bare name of Christians or in the outward profession of Christian Religion in coming to Church c. but examine whether we be Christians indeed what true Union we have with Christ by faith c. 2 Cor. 13. 5. Examine your selves whether ye be in the faith Prove your selves Know ye not your own selves how that Jesus Christ is in you c. And because there is a false and counterfeit faith which is in many hypocrites yea in reprobates by which they in some sort believe and perswade themselves that Christ is their Saviour and that they shall have their sins forgiven by the merits of his death c. Therefore let us try and examine the truth and sincetity of our faith by such marks and sings thereof as are set down in the Word of God of which I spake very lately upon the beginning of the â—reed Here therefore I will but briefly touch this matter contenting my self only with the mentioning of one special mark and property of true faith amongst the rest by which we are to examine the truth of it and that is this Examine whether that faith by which we proâ—ess to believe Christ to be our Saviour and that our sins are or shall be forgiven by him do cause and bring forth in us a true hatred of sin and conscionable care to resist and strive against it in our selves Act. 15. 9. By true faith the heart is purified c. Faith and Repentance are unseparable So 1 Tim. 1. 5. Faith and a good conscience are joyned Try thy self by this c. especially now we are to be partakers of the Sacrament of the Lords Supper Faith being one of those graces especially required to make us fit partakers yea the chief of those graces without which we cannot be good Christians or true members of Christ and so can have no right to the Sacrament which is ordained for further confirmation of our faith and to seal our further growth in Christ Jesus c. Observ 2 Observ 2. From the phrase of believing in Christ which is here used implying not onely a particular apprehension and application of Christ and his benefits but withall a resting and relying upon him for eternall life and salvation hence we learn That it is the nature of true faith to cause and inable Believers to rest and rely upon Christ as their only Saviour and to depend on him by assured trust and confidence for the obtaining of salvation This is properly to believe in Christ or to believe on Christ as it is sometimes translated in the New Testament Rom. 10. 11. Whosoever believeth on him shall not be ashamed This is to rest and rely on him by confidence of heart for pardon of sins justification and eternal salvation Called sometimes trusting in Christ Ephes 1. 12. Psal 2. ult This trusting in Christ or resting on him by confidence and affiance of heart for salvation is alwayes joyned with true justifying faith and is the proper work of faith Ephes 3. 12. In whom we have boldness and access with confidence by the faith of him By true faith the Believer doth not only apprehend and apply Christ to himself in particular believing him to be his salvation but withall resteth on him for salvation c. Use 1 Use 1. See what to judg of the Popish faith which they profess and teach to be sufficient which is nothing but a general belief of the Word and Promises of the Gospel touching forgiveness of sins and salvation without any particular trust affiance or confident resting upon Christ Jesus for Justification and salvation This is not to believe in Christ or to believe on Christ and therefore their faith is no true faith noâ— such as can justifie or save them Vse 2 Vse 2. By this again we learn To try and examine our faith whether it be indeed a true justifying and saving faith Examine whether it inables us in some measure to put our trust and confidence in Christ Jesus as our Saviour and to rest and rely on him for Justification and eternal Salvation If it be so this shewes true faith Otherwise if thou canst not thus rely and rest upon Christ as thy Saviour and Redeemer and trust on him by assured confidence of heart for pardon of sins and for reconciliation with God and eternal life I say if thou canst not do this in some measure there is no true faith in thee as yet For if thou didst truly and effectually believe and apprehend Christ to be thy Saviour thou wouldst rest on him by faith for Justification and eternal salvation Therefore examine thy heart diligently touching this property and work of faith viz. this confident resting on Jesus Christ c. And if thou
cutting off occasions of sin though never so near or dear to them More particularly in the words there are three things to be considered 1. The admonition it self If thy hand or foot offend thee cut them off If thy eye offend thee pluck it out 2. The reason enforcing the Admonition in these words It is better for theâ— to enter into life or into the Kingdome of God maimed halt and having but one eye then having two hands two feet and two eyes to go to Hell and be cast into the fire that shall never be quenched 3. A further description of the punishment and torment of the damned in Hell 1. By the grievousness of it being compared to fire and to the gnawing of a worm 2. By the continuance of it being everlasting in that it is said their Worm dyeth not c. Of the first I have formerly spoken viz. the Admonition it self In part also of the Reason inforcing it which is twofold or hath two parts or branches The first is taken from the great good and benefit which is like to come of the carefull removing and cutting off such occasions of sin as are most dear to us in that this is a means to help and further us towards the attainment of everlasting life the greatness of which benefit is amplified by comparing it with the lesser benefit of enjoying those things which are dear to us in this life and preferring it before the same Better to enter into life then to enjoy both hands feet eyes c. The second is taken from the contrary hurt and danger like to ensue if we be not carefull to cut off such occasions of sin as are most dear to us We shall be in danger to go to Hell or to be cast to Hell into the fire unquenchable the greatness of which evill and danger is also amplified by comparing it with the lesser evill of losing or being deprived of such things as are most dear to us in this life as one of our hands feet c. Better it is for thee to be maimed halt or to want one of thy eyes then to go to Hell c. The meaning of the words was before shewed I have also spoken of such points of Instruction as do arise from the first part of the Reason Now follow the Instructions from the second branch of it Observ 1 Observ 1. In that our Saviour saith It is better to be deprived of one of our hands feet or eyes that is of things most dear to us in this life then to go to Hell c. We are taught that there is an estate and place of torment and punishment appointed for the wicked and Reprobates to suffer after this life ended This is here presupposed that there is a Hell and a fire unquenchable into which the wicked shall be cast after this life Matth. 25. 41. Depart ye cursed into everlasting fire prepared for the Devill and his Angells Esay 30. ver ult Tophet is ordained of old c. It signifies literally the Valley of Hinnom near to Jerusalem where Idolaters used to burn their Children in Sacrifice to Molech but Mystically it is put for the place and state of Hell torments and this place and state is said to be ordained of old c. to shew the truth and certainty that there is such an estate and place of torments after this life for the wicked Luke 16. 23. The rich Glutton after death was in Hell torments Now where this place of eternal torments after this life shall be whether in the Earth or Ayre c. seeing it is not expresly taught in Scripture we are not curiously to enquire but in stead hereof to be especially carefull so to live in this World that we may not come unto that place of torment after this life but may escape and be delivered from it In the mean time it is enough for us to know and be assured by the Word of God that there is such an estate of torment appointed for the wicked after this life though we cannot determine of the particular place where they shall suffer it Vse Use To convince such profane Atheists who deny this truth touching the punishment and torments of Hell prepared for the wicked after this life Such Atheists there are many to be found who though they confess in words that there is a Hell and estate of torments for the wicked and reprobates after this life yet deny it in heart and shew that they deny it by their manner of life and conversation living so profanely loosly and wickedly without fear of God or reverence of man as if there were no Hell or place of torment and punishment for sin to be feared or suffered by them or others after this life Like the old Sadduces who denyed the Resurrection and held there was neither Angell nor Spirit c. So these live as if they did Believe no Resurrection of the wicked to condemnation after this life nor any Devills or Hell to torment and punish them for their sins But these shall hereafter know and feel by wofull experience that there is indeed such a place of Hell-torments prepared for all ungodly and wicked livers if they do not speedily turn to God by Repentance Observ 2 Observ 2. In that our Saviour useth this reason to move Christians to cut off and remove from themselves the occasions of sin because otherwise they are in danger to go to Hell or to be cast into Hell torments Hence we learn how fearfull and dangerous a thing it is for Christians to retain and keep unto themselves such things as are or may be occasions of sin to them and not to remove and separate them far away from themselves By this means they bring themselves â—nto danger of Hell fire and to be cast into those eternal torments of the wicked and Reprobates after this life This our Saviour here implies when he sayes It is better to be maimed halt c. That is to suffer loss of things most dear to us if they be occasions of sin to us then with the retaining and keeping of these to go to Hell This shews that such as will not seperate from themselves such things as are occasions of sin but will rather retain and keep them still unto themselves do by this means bring themselves in danger of Hell fire Thus Judas by retaining his â—ast of coveâ—ousness which was the main cause and occasion of his other sins brought himself into danger of hell and was actually thrown into it Rom. 8. 13. If ye live after the flesh ye shall dye If ye retain and cherish your sinful lusts c. Reason Reason Such as do not remove and put from them those things which are or may be occasions of sin unto them do hereby lay themselves open to the temptations of sin and Satan and so being in danger of falling into sinne they are by consequent in danger of falling into hell or of being
they may even suck in Piety with their Mothers Milk Prov. 22. 6. Train up a Child in the way that he should go and when he is old he will not depart from it 2 Tim. 3. 15. Timothy learned the Scriptures from a Child Psal 58. 3. The wicked are said to be estranged and to go astray from God even from their Mothers Womb and as soon as they are born On the contrary we should labour to make our Children Religious and to bring them to Christ as soon as they are born so far as lyeth in us c. Much more then afterward when they come to more years and discretion c. Observ 2 Observ 2. It is probable that the Parents of these Children being of the common sort of people did not yet certainly know or believe Christ to be the Son of God or true God but onely were perswaded that he was some great Prophet and holy man of God who had power from God to work Miracles c. and therefore they thought his Prayers would be very effectual for their children which moved them to desire the same which may teach us that we should desire and crave the Prayers of such persons as are of eminent gifts and place in the Church both for our selves and for such as belong to us as our children friends c. especially in time of affliction and distress when they have most need of others Prayers as in bodily sickness c. Jam. 5. 16. The fervent Prayer of a Righteous man availeth much Use Use For reproof of such as shew so little desire of the Prayers of such as are eminent for their place or gifts no not of their own Pastors in time of sickness or in the sickness of their children not so much as sending to the Minister nor craving the help of his Prayers c. Now followeth the fact of the Disciples They Rebuked those that brought them Reproved them for bringing their young children to Christ to be touched by his hands and prayed for Quest Quest Why did the Disciples thus reprove them Answ Answ It is probable that the reason moving them hereunto was this That they thought it a thing unfit for Christ Jesus the Son of God their Lord and Master to be interrupted and troubled with such little children or Infants brought unto him especially at such time as he was imployed in the serious and weighty duties of Preaching and working Miracles for confirmation of his Doctrine It may be also they thought it some disparagement to the person of Christ and consequently to themselves also being his followers to be troubled with this small and leight matter as it seems they judged it of putting his hands upon young Infants and blessing them Now in this reproof the Disciples were very faulty and much to blame as appeareth by our Saviour's great displeasure conceived against them for it as also by his words thereupon uttered to them They might perhaps intend well herein but they did not go upon a good ground but upon a false and erronious supposition neither were they well advised but rash and inconsiderate in this action They might herein have a zeal of God as the Apostle sayes but not according to knowledg c. Observ 1 Observ 1. The best Christians are not wholly priviledged or exempted from errour either in Judgment or practice but are subject to errour in both So were Christ's Disciples here in this matter of reproving and hindring those that brought young Children to Christ and yet these Disciples were the best Christians then living upon earth So before we heard chap. 9. 38. they erred and offended in forbidding him that cast out Devills in Christ's name yea Peter himself one of the chief Apostles erred grosly before that time in taking upon him to blame or rebuke Christ himself for saying That he must suffer death c. chap. 8. 32. So as other times also both he and the rest discovered their errors both in their Judgment and Practice and that not onely before Christ's Ascension but even afterward when the Holy Ghost was sent upon them in a more full and plentifull measure yet still they were subject to errour both in Judgment and Practice and so did err accordingly sometimes Act. 10. 14. Peter did err in his Judgment touching the legall distinction of clean and unclean beasts and birds taken away by the death of Christ And Gal. 2. 11. he erred and was justly reproved by Paul for his dissimulation in conforming too much to the Jewish Ceremonies Here note that this is to be understood of the Apostles Judgment and Practice as they were private persons and in respect of their private carriage and conversation for otherwise as they were Apostles and in execution of the publick Office of Preaching the Gospell and in writing the Scriptures of the New Testament they neither could nor did err Now if this be true of the Apostles that they were not priviledged from errour c. much more of all other Christians though of never so excellent gifts or place in the Church Rom. 3. 4. Let God be true but every man a lyar And Jam. 3. 2. In manythings we offend all Use 1 Use 1. To condemn the pride of Antichrist the Pope of Rome who arrogateth this priviledg to himself to be free from errour at least from Judicial determining of an errour in his Consistory as he is Pope But this was the priviledg of the Apostles onely not to err in that office therefore not communicable to the Pope who is no Apostle nor any true successor of the Apostles in that Office though he falsly claim so to be Vse 2 Use 2. See by this that we are not to tye our selves absolutely to the examples of others in matters of Religion either for matter of opinion or matter of practice not to build our Faith or our Practice upon men seeing the best are subject to errour but upon the written Word of God which is the fountain of all Divine truth and free from all errour As for mens Opinions and Practices they are so far onely to be followed as they agree with the Word of God 1 Cor. 11. 1. Be ye followers of me as I also am of Christ Use 3 Use 3. This should teach men of the best knowledg and gifts in the Church not to trust too much to their own Judgment in matters of Religion nor to be too confident in their own Opinions but still to submit themselves to the tryall of the Word of God searching the Scriptures from time to time to find out the truth and to inform themselves better in all matters doubtfull and questionable remembring that the best are subject to errour even the Pastors and Ministers of the Church are to do this and much more such as are of meaner place and gifts c. Observ 2 Observ 2. Here we see that the common sort of people which came unto Christ and brought their Children to him were in
by our Saviour touching the danger of riches c. Such Points have need to be urged again and again in teaching Eccles 12. 11. The words of the wise are as goads and nails fastened by the Masters of the Assemblies c. Mark 10. 26. And they were astonished out of measure c. Octob. 26. 1628. HItherto of the Doctrine it self which our Saviour Christ taught his Disciples touching the difficulty of the Salvation of rich men especially of the covetous rich Now followeth the effect which this Doctrine wrought in the Disciples which is twofold 1. That they were hereat astonished that is affected with great admiration and wonder This is mentioned in the beginning of ver 24. and again repeated and amplified by the greatness of it ver 26. They were astonished out of measure 2. They hereupon moved this doubt or question among themselves privately and apart from Christ Who then could be saved Of the first Their astonishment or admiration at Christ's words and Doctrine Ver. 26. They were astonished at his words That is at the very propounding of that Doctrine touching the great difficulty of rich mens being saved which he implyed by saying How hardly c. Then our Saviour repeating and further urging this Doctrine ver 25. and that more peremptorily then before affirming it to be easier for a Camell c. whereby the Disciples conceived him to teach not onely a difficulty but an impossibility of the Salvation of rich men especially of covetous rich men hereupon it is said they grew much more astonished then before ver 26. Quest Quest What was the cause of all this their astonishment and admiration at Christ's words Answ Answ The newness and strangeness of the Doctrine being such as they had not heard him teach before at least not in this plain and peremptory manner and besides it being a Doctrine which seemed contrary to carnal reason and contrary to the common opinion of the World and of carnal men who are apt to think rich men to be the onely happy men and most in favour with God because they enjoy much wealth and prosperity in this World Now our Saviour teaching the quite contrary hereat the Disciples themselves being in part carnal and as yet ignorant in this matter and being herein led too much by carnal reason and affection they are thus astonished with admiration and wonder at the matter Observ 1 Observ 1. The Doctrine of Christ touching the danger of riches and the difficulty of the Salvation of rich men is a Doctrine strange and incredible to carnal reason and so it seemeth to all that are led by natural reason Thus it seemed here to Christ's own Disciples so far forth as they judged according to carnall reason and so it seemeth to all others so judging Natural reason is apt to esteem highly of riches and of such as possess them as the onely happy men and most in favour with God and consequently most likely to go to heaven therefore on the contrary it must needs seem strange and incredible to natural men and to such as judg according to carnal reason that it should be so hard for rich men to be partakers of the Kingdome of Heaven As there are many truths and Doctrines of the Word of God which are contrary to natural reason and therefore seem strange to it so this is one of them c. Use Use See the cause why this Doctrine and truth touching the danger of riches and difficulty of the Salvation of rich men is so hardly believed and entertained in the World especially by carnal men It is because it is a Doctrine contrary to natural reason and seemeth strange unto it If it so seemed to Christ's Discipleâ— so far as they were led by reason and if they were so hard to believe it much more others who are wholly led by natural reason or at least have not such a measure of the Spirit to enlighten them as the Apostles had Hence it is that although men do give us the hearing when we Preach this Doctrine touching the dâ—nger of riches c. yet they still retain a good opinion and high estimation of riches and of such as possess them as appears plainly in their practise by their greedy seeking after the wealth of this World and toyling for it which shews how hardly men are perswaded of the danger of riches or of the difficulty of rich mens going to heaven Here we may complain with the Prophet Who hath heard our report Esay 53. When we Preach this Doctrine now adayes some are ready to say as the Philosophers at Athens did when Paul Preached to them Jesus and the Resurrection Act. 17. 19. May we not know what this new Doctrine is For thou bringest certain strange things to our ears c. Observ 2 Observ 2. Though they were much astonished at the strangeness of this Doctrine of Christ yet they do not reject or refuse to believe it but rather yield to the truth of it without contradiction onely hereupon they move a doubt among themselves touching the small number of those who then are like to be saved they do not depart from Christ as the young man did c. Now this teacheth us in like manner not to deny or reject any truth or Doctrine taught us out of the Word of God though it seem never so strange or incredible in natural reason yea contrary to reason but on the contrary to believe and imbrace it as the truth of God and to yield obedience to it We must here deny our reason and captivate it to the Word of God 1 Cor. 3. 18. If any among you seemeth Wise c. let him become a fool that he may be Wise We must here as Luther sayes clausis oculis ingredi tenebras fidei that is shut up the eyes of our reason and so enter into the dark mysteries of Faith Hebr. 11. 1. Faith is the evidence of things not seen that is not discerned either with bodily eyes or with the eye of reason or natural understanding There are many truths taught in the Word of God which are strange and incredible to natural reason as being above natural reason and contrary to it as that there are three persons in one God-head that Christ being the Son of God became true man and yet remained true God still as before in one person that he was born of a Virgin that we are justified before God by the Righteousness of Christ imputed to us that our bodies should be raised to life at the last day c. These and such like truths we must by Faith absolutely believe and imbrace upon the bare word and testimony of God though they seem never so strange and incredible to natural reason This is the obedience of Faith as it is called Rom. 16. 26. which must be yielded to the Word of God absolutely even in those things which are against reason Now followeth the second effect which the Doctrine of
and imbraced and no otherwise Vse 1 Use 1. See that the many and great afflictions which the Saints of God suffer in this life are no hinderance at all to the truth of Gods promises of temporal blessings and prosperity made to his children in as much as all such promises do include this condition of the Crosse Vse 2 Use 2. See the folly of such Christians who because the Lord hath in his Word made many excellent promises of temporal blessings to his Saints and servants do hereupon promise to themselves a life of ease and outward prosperity free from troubles c. As if God had not annexed the condition of the crosse to all his temporal promises of this life or as if he had not as well ordained his true servants to the suffering of afflictions as to the enjoying of temporal blessings in this life c. These do miserably deceive themselves and separate things which God hath joyned viz. the suffering of the crosse and the enjoying of temporal blessings promised to Gods children in this life Use 3 Use 3. To teach us That as we desire and hope to be partakers of the blessings and good things of this life which God hath promised to his Saints and Children so withall we remember with what condition these blessings are promised namely with the condition of suffering the Crosse and afflictions and therefore to make sure accompt of our portion in the crosses and troubles of this life as well as in the blessings and good things promised of God as well to taste of the bitterness as of the sweetness of a Christians life in this world God will have it so and hath so decreed and appointed that his dearest children in this life shall not enjoy all prosperity and no troubles or all comforts and no crosses but prosperity and adversity comforts and crosses mingled together c. Therefore as we daily receive blessings at the hands of God and look for continuance of them according to the promises of God so must we daily prepare for crosses and troubles to be suffered Job 2. 10. Shall we receive good at the hands of God and not evill Yea the more blessings we receive and enjoy the more cause have we both to prepare for troubles and also to bear them with patience and contentedness when they come Observ 2 Observ 2. One kind of crosse or affliction which a Christian must make account to suffer in this life is persecution or troubles raised against him by wicked enemies of God and of his truth This our Saviour here foretelleth unto his disciples So also he doth elsewhere as Joh. 15. 20. If they have persecuted me they will also persecute you c. And 2 Tim. 3. 12. the Apostle affirmeth in general That all that will live godly in Christ Jesus shall suffer persecution This the Saints of God have in all Ages suffered at the hands of wicked men and so must make account to do unto the end of the world that old enmity which God did at first put between the seed of the Woman and of the Serpent Gen. 3. 15. doth still continue and will do to the end of the world And this is the cause that wicked men being set on work by Satan do out of that hatred and malice which they bear to the Saints of God raise troubles against them Which being so Christians in all Ages must make account to suffer this kind of cross viz. persecutions at the hands of wicked men More particularly there are two kinds of Persecution which Christians must make account to suffer from wicked men The first is in word or the persecution of the tongue whereby wicked men and enemies of the truth do speak evil of the Saints of God either mocking and scoffing at them or reviling them or slandering and backbiting them Gal. 4. 29. Ismael in mocking at Isaac is said to have persecuted him The second kind of persecution is in Deed or actual persecution when wicked men do by malitious deeds or practices persecute or pursue the Saints of God labouring to vex and molest them and to stir up troubles against them Thus Saul persecuted David seeking his life c. and thus Paul before his Conversion persecuted and wasted the true Church Both these kinds of Persecution good Christians must make account to suffer from wicked men though not alwayes in the same degree or manner Use 1 Use 1. Teacheth us to prepare and arm our selves before-hand for this kind of crosse and tryal that we may be able to bear it when it cometh viz. to be molested vexed and troubled by the malice of profane and wicked men to be persecuted by them in word and deed c. Pray and labour for Patience and Christian courage to bear this tryal which is very grievous and hard to bear as we shall find when it comes to tryall Use 2 Vse 2. To comfort us when we meet with this kind of tryall viz. persecution by wicked enemies of God and of his truth when such as these do stir up troubles against us when they molest and vex us in word or deed as by scoffs slanders c. Let us not think strange or be dismayed hereat for this is that we must look for and which hath alwayes bin the lot of Gods true and faithfull servants thus to be persecuted and troubled by the wicked of this World Act. 7. 52. Which of the Prophets have not your Fathers persecuted c. The seed of the Serpent hath alwayes bin an enemy to the Seed of the Woman which is the true Church and so will be to the end of the World Here then is no cause of discouragement but of comfort so far forth as we suffer this persecution for the name of Christ and for well-doing Matth. 5. 10. c. Blessed are they which are persecuted for Righteousness sake for theirs is the Kingdome of Heaven c. It followeth And in the World to come eternal life Observ 1 Observ 1. Though we cannot by good works merit eternal life as the Papists falsly teach yet eternal life is promised and shall be given of God as a reward to such as do conscionably practise good works in this life c. Of this before ver 21. Observ 2 Observ 2. Such as forsake things dear to them in this World for the profession of Christ and the Gospell shall not onely be rewarded of God in this present life so far as the Lord sees it good for them as we have heard before but also in the life to come with the reward of eternal life and glory in Gods heavenly Kingdome And this is the chief and principal reward promised to such by our Saviour in this place So before ver 21. he promised the young Ruler that if he would sell all and give to the poor he should have Treasure in heaven And Joh. 12. 25. He that hateth his life shall keep it unto Eternal life Thus the Apostles
good nor bring us any true comfort This outward shew of Religion may be in Hypocrites yea in Reprobates and such as shall be last in the Kingdome of Heaven that is shall never come there yea Hypocrites may go very far in this outward shew and profession of Religion resembling the sound Christian in all outward duties and performances as in comming to Church hearing the Word Prayer c. and yet still be Hypocrites and unsound Christians Therefore rest not in any outward shew or appearance of Religion though never so glorious and excellent but above all labour for inward truth and sincerity and for the power of Religion and Godliness by which we may outstrip the most formal Hypocrite in the World c. 2. Take heed also of trusting too much unto a shew and profession of Religion in others further then we see some good or probable evidence of sincerity in such as make profession Otherwise rely not too much upon such shews neither put too much confidence in such Professors till we have seen or heard of some trial of their sincerity Joh. 2. 23. our Saviour would not commit himself to some who made shew of believing in him No more should we be too confident of such as make a fair shew in Religion till there hath bin some tryall of their sincerity In the mean time we are to pray for their sincerity and to exhort them unto it as occasion is offered and so far as our Christian calling bindeth us especially those of our charge c. Observ 2 Observ 2. Such as begin well and make a fair shew of Religion and Christianity for a time do not alwayes persevere constantly but sometimes fall away from their first profession and so discover their Hypocriâ—y yea oftentimes c. Our Saviour here foretelleth his Disciples of many who being the chief and foremost for a time in profession of Religion should afterward by their Apostacy become last and hindmost in the truth and power of Religion Now as our Saviour here foretold it should be so it hath â—in in all ages of the Church since that time Examples Judas among the Apostles began well and made a fair shew for a time yet afterward fell away and proved a Devill by Apostacy Joh. 6. 70. See also ver 66. The young Ruler of whom we heard before in this Chapter begun well c. yet at length went away sorrowfull from Christ ver 22. Joh. 5. 35. The Jews at first and for a time rejoyced in the Ministery of John Baptist but afterward fell away from it Luke 8. 13. Those hearers compared to the stony ground receive the Word with joy for a time yet afterward fall away in time of trial 2 Tim. 4. 10. Demas for a time made a good profession yet afterward forsook Paul c. though some think he afterward repented which is uncertain So some others mentioned by Paul elsewhere as 1 Tim. 1. 19. who having begun well did afterward make shipwrack of Faith as Hymeneus and Alexander amongst the rest Revel 8. and 9th chap. there is mention of Stars falling from heaven by which are meant such as shined for a time in the Church c. And experience of all ages confirms this Reason Reas Perseverance is a gift proper to the elect of God but all that begin well and make a good profession are not in the number of the Elect for many are called but few are chosen Matth. 20. 16. Therefore wicked men may be very forward in the outward c. Use 1 Use 1. Teacheth us not so much to rejoyce and bless God for the good beginnings of others in Christianity as to pray for their perseverance and to exhort and encourage them hereunto How needfull is this seeing so many fall away c. Vse 2 Use 2. Seeing all that begin well and make good profession at first do not hold out but some fall away yea many even a great part of professors in all ages and times of the Church this must teach us not to think strange or be offended if we see it so in these times and in this age wherein we live that some Christians yea many who have begun well and made a fair shew in the Church for a time do afterward fall away and having shined like stars do afterward lose their light c. This is no new or strange thing but such as is here foretold by our Saviour and which hath bin verified in all ages and times of the Church and therefore no marvail if it be so now espeically considering that these are the last and most declining times of which it is Prophesied else where by our Saviour Matth. 24. 12. That because Iniquity should abound the love of many should wax cold c. yea though we should see never so many fall away before us this must not make us stagger in our profession but we must still be resolute and constant therein See more of this Use before upon ver 22. Use 3 Vse 3. See that we are not to rest in good beginnings or in any shew or profession of Religion made for a time but above all to labour for perseverance and constancy in the profession of Christ c. See more of this use also before upon ver 22. We must with Paul forget those things which are behind and reach forth to those things which are before pressing toward the mark for the price of the high calling of God c. Phil. 3. 13. Use 4 Use 4. See how needfull to labour for truth and sincerity of Grace that we may persevere and hold out which else we shall never do To get true Faith that being built upon the rock Mark 10. 31. And the last shall be first Fâ—br 22. 1628. Observ 3 Observ 3. IT is possible for some Christians to make so good a shew and profession of Religion before men that they may seem to be first in the Kingdom of Heaven that is to have speciall right and title to it and yet for all that they may come short and be excluded from that heavenly Kingdom It is possible for men to be so forward in outward profession of Christ and the Gospel and to make so fair a shew hereof that they may seem before men to be Children of the Kingdom and yet be shut out from it with the wicked and Reprobates Such a fair shew did Judas make that his fellow-Disciples thought him to belong to Christ's Kingdom as well as themselves and yet he was excluded from it and went to his own place Act. 1. 25. So those mentioned Luke 13. 28. who made so fair a shew and profession of Christ in this world by conversing with him on the earth and hearing his doctrine that they did seem not only to others but to themselves also to have right to the heavenly Kingdom and yet for all this our Saviour tells them they shall hereafter see the Patriarchs and Prophets iâ— the Kingdom of God
every one of us especially such as are most blind and ignorant in the things of God that is in things spiritual and heavenly c. and were never yet cured by Christ of this blindness nay never yet had the eyes of their minds truly â—nlightned by the Spirit of Christ to see and know those things which concern their eternal peace and salvation let such above all others be stirred up here by the example of this poor blind man to seek and sue to Christ to be cured of their spiritual blindness and to have their minds enlightned as he did to have his bodily eyes opened c. How often doth David in the Psalms pray to God to open the eyes of his mind and to enlighten him with true knowledg of his Will as Psal 119. 18. Open thou mine eyes that I may behold wondrous things out of thy Law and Verse 33. Teach me O Lord the way of thy Statutes c. and Verse 34. Give me understanding and I shall keep thy Law So let every ore of us pray and sue to God and to Christ Jesus the Son of God often and daily to open the eyes of our minds and understandings to see and know the things of God revealed in his Word c. For he only can do it He that opened the bodily eyes of this blind man he only can cure us of our spiritual blindness c. He it is that must anoint the eyes of the mind with that spiritual eye-salve mentioned Rev. 3. 18. Therefore 1 Joh. 2. 27. it is said The anointing which ye have received abideth in you and shall teach you all things c. We have not this anointing from our selves but must receive iâ— from Christ Therefore also Joh. 1. 9. he is said to be that light which lighteth every man that cometh into the world that is every one of God's Elect which comes to be enlightned and Mal. 4. 2. He is called the Sun of righteousnesse who giveth light to such as sit in spiritual darkness of ignorance c. This being so let every one that is yet ignorant and blind in the things of God seek and sue to Jesus Christ this Sun of righteousness to be enlightened and ro be cured of his spiritual blindnesse c. And to this end labour first to see and be sensible of thine own blindness and ignorance by nature in the things of God that thou dost sit in darknesse and in the shadow of death as the Scripture saith of such as live in ignorance of God and of the means of salvation yea that thou art very darknesse it self as the Apostle sayes of the Ephesians Chap. 5. And think what a misery this is far worse than to be blind in body That blindnesse is nothing to this Therefore let this consideration drive thee to Christ and cause thee to call and cry most earnestly to him to cure thee c. Here followeth Verse 52. the Miracle it self Where 1. Consider the manner of our Saviour's working it or the means used by him in the working of it viz. the uttering of these words of comfort to the blind man Go thy way thy faith hath made thee whole Whither also is to be referred the outward action of touching the eyes of both the blind men which were at this time cured Matth. 20. 34. 2. The miraculous Effect which followed in this blind man Immediately he received his sight 3. Another Effect which this caused and brought forth in him viz. his thankfulness to Christ for the benefit of this Miracle which he testified by following Jesus in the way Of the first Our Saviour in curing him of his blindnesse did use these words here mentioned as also the outward touching of his eyes not that he could not have wrought the Miracle without these but the more to confirm the faith of the blind man as also the faith of his Disciples and others which were present Observ Observ In that our Saviour used no other means here in curing this blind man but only his bare word spoken together with the outward action of touching his eyes which yet was no means or cause in it self of the Miracle but a sign only c hence gather the Divine power of Christ and consequently the truth of his God-head in that he was able to work this miraculous cure above and beyond the power of nature and that without any natural or ordinary means but only by speaking the word and touching the eyes of the blind c. This seemeth to confirm our faith in the Person of Christ that he is not only true man but true God also in one and the same person and consequently the only true Messiah the confirmation of which truth was one main end of all the Miracles of Christ Joh. 20. 31. But of this often before Now more particularly touching the words of comfort which our Saviour here useth to the blind man they consist of two parts 1. He bids him go his way that is to depart in peace and with this comfort and assurance That his Petition was now granted and that he should indeed be cured of his blindness 2. He doth for his further comfort commend his faith as the instrumental cause or mean by which he came to be made whole that is to receive and be partaker of this miraculous cure of his blindnesse Thy faith c. Upon the first I will not insist Of the second Thy faith Whereby thou dost believe me to be the true Messiah and that I am both able and willing to cure thee of thy blindnesse Hath made thee whole This is not to be understood as if he were cured by the power or vertue of his faith either as the efficient cause or as the meritorious cause deserving this at the hands of Christ for the cure was wrought only by the power of Christ and that freely of his meer grace and mercy but he ascribes it to the faith of the blind man 1. Because it was the instrumental cause or means by which he did apprehend the power and goodnesse of Christ for the obtaining of this miraculous cure 2. Because it was also a Motive to move Christ the rather to cure him though no meritorious cause of the cure Quest 1 Quest 1. Whether was this faith of the blind man a true justifying faith apprehending Christ's mercy for pardon of his sins c or only a belief of his power and mercy for the obtaining of this Miracle Answ Answ It is most probable that he was indued with a justifying faith at least with some seed or beginings of it sowen in his heart and wrought in him by the Spirit of Christ and this is the more probable because it is said afterward that he followed Christ in the way in token of his thankfulnesse for this benefit expressing his faith by that special fruit of it c. Yet our Saviour doth not seem here to speak of his faith as it did justifie him but as
it was an instrument by which he apprehended Christ's power and mercy for the working of this Miracle upon him Where note by the way That it is one and the same faith by which the Saints of God do believe God's mercy for the pardon of their sins and justification and by which they do also believe the power and goodnesse of God and of Christ for the obtaining of all other blessings needful whether spirituall or temporall These are not two kinds of faith but distinct acts of one and the same faith in true Believers Quest 2 Quest 2. How did our Saviour know that this blind man had faith seeing it is an inward grace hid in the heart Answ Answ 1. He knew it by his Divine Spirit as he was God Joh. 2. 25. He knew what was in man 2. He knew it also by the outward fruits of faith appearing in him as his earnest prayer and supplication to him and calling him the Son of David and by his forwardnesse to come unto him when he was called casting off his garment c. Observ 1 Observ 1. True faith is the only instrumental cause and means by which we receive and come to be partakers of all the benefits of Christ which he came to bestow upon Mankind and especially upon his Church and Elect people whether they be temporal or spiritual benefits c. For there is the same reason of both sorts And that which is said here of this outward corporal benefit which this blind man was by faith made partaker of is true of all other blessings and benefits of Christ which he came to bestow upon us and upon his true Church Faith is the mean by which we come to receive and enjoy them Observ 2 Observ 2. In that our Saviour doth take such special notice of this Faith of the blind man which he knew to be in his heart and is so ready to commend it yea to reward it with this Miracle Hence gather that Christ Jesus the Son of God doth take special notice of all the sanctifying Graces which are in the hearts of his Saints and servants and not onely so but doth greatly like and approve of them c. Now followeth the Miraculous effect which followed in the blind man upon the former words of Christ Immediately he received his sight That is he was forthwith Miraculously cured of his blindness and obtained the benefit of his sight by the Divine power of Christ Observ 1 Observ 1. The truth and certainty of this Miracle of Christ that it was not wrought in shew and appearance onely but in deed and truth for the blind man was actually really and truely cured of his blindness and restored to his sight So the Evangelist doth testify that he did receive his sight And this is confirmed in that hereupon he followed Jesus in the way Our Saviour did not delude him with vain words or shews but really and truely cured him by his Divine power And herein the true Miracles of Christ do differ from the false and lying wonders of Satan and his Instruments which either are such works as are not truely and really done but in shew and appearance onely as the Miracles wrought by the Magicians of Egypt Exod. 7. or if they be really done yet not above and beyond the power of nature but by some naturall helps and means Observ 2 Observ 2. The greatness of this Miracle in that it was wrought so suddenly and in so short a time viz. immediately upon the words of Christ and upon his touching of the eyes of the blind which is an eviden of Christs divine power manifested herein c. The like we may see in most of his other Miracles though not in all for in working some he took time yet not for want of power c. See before chap. 8. ver 23. 24 c. It followeth And he followed Jesus in the way Luke 18. 43. He followed him glorifying God Having received this great and extraordinary benefit in token of thankfulness to Christ he forthwith joyned himself to the rest of the company which followed Christ glorifying God before them all Observ Observ We owe the duty of thankfulness to God and unto Christ for all blessings and benefits which we receive and enjoy at any time by his goodness and mercy especially for great and extraordinary benefits vouchsafed us such as this here bestowed on this poor man For these especially we are bound to be truely thankfull unto God and so for all other benefits received of what nature or kind soever Spiritual or Temporal 1 Thess 5. 18. In every thing give thanks for this is the will of God in Christ Jesus c. This we are taught here by the example of this poor blind man who receiving from Christ the benefit of this Miraculous cure shewed his thankfulness by following Christ and glorifying God before all that were present So also by the examples of others who received the like benefits from Christ when he was on earth as in Peter's Wives Mother before chap. 1. ver 31. who being cured of her Feaver shewed her thankfullness presently by ministring to Christ and his Disciples So also in one of those ten Lepers cleansed Luke 17. who returned to shew his thankfulness The like might be shewed by sundry other examples of the best Saints and servants of God who upon the receiving of any blessings from God whether bodily or Spiritual have shewed their thankfulness to God which shews that they thought themselves tyed and bound to this duty Now this true thankfulness which we owe to God for benefits received is twofold 1. Inward in the heart for here true thankfulness beginneth Therefore David Psal 108. 1. O God my heart is fixed or prepared I will sing and give praise This inward thankfulness of the heart stands in an inward feeling of the greatness and excellency of the blessings which we enjoy and especially of the love and favour of God from whence they flow unto us together with an earnest desire of glorifying God for the same 2. Outward thanksgiving to be expressed before men upon all occasions and that both in our words and also in our life and actions In our words by breaking forth into words of Praise and Thanksgiving to God offering the Calves of our lips in sacrifice to him Hos 14. 2. and Hebr. 13. 15. The fruit of our lips In the actions of our life yea in the whole course and carriage of it by giving up our selves wholly in obedience to the will of God and being carefull to glorify him in all our wayes Rom. 12. 1. I beseech you by the mercies of God c. Vse 1 Use 1. To reprove such as make little or no Conscience of this duty of thankfulness which they owe to God for those blessings they receive from him c. Many such to be found for unthankfulness to God is a common and raigning sin amongst us How few are so affected in
Messiah may be blessed of God that is that he may be a happy and prosperous King in himself and unto them And this they did after the usual custom of Subjects who have used at the publick Inauguration or installing of their Kings to make such solemn prayers for them As for Solomon 1 King 1. 39. See also 1 Sam. 10. 24. He that cometh in the name of the Lord That is the true Messiah and King of the Church who was to come See Luke 7. 19. who is said to come unto them in the Name of the Lord because he came being sent with power and authority from God Blessed be the Kingdom of our Father David Let the Kingdom of the Messiah which was peculiarly promised to our father David and in which he succeedeth David be happy and prosperous See 2 Sam. 7. 16. and Esay 9. 7. Jer. 23. 5. Luke 1. 32. Vide etiam Gerard. in Harmon Evang. part 1. pag. 311. They call David their father because being Jews they were of the posterity of David As for the same reason they called Abraham their father because they were of his seed and posterity See Gerard. Harm Which cometh in the Name of the Lord Which is now revealed and manifested with power and authority from God Hosanna They repeat this word again the better to express their zeal and earnestness in this prayer for the safety and prosperity of their King and his Kingdom In the highest These words are added to shew to whom they directed this their prayer viz. to God who dwelleth in the highest Heavens So Psal 118. 25. Save I beseech thee O Lord c. See Psal 148. 1. The words being thus explained we are in them to take notice of some things which are Commendable in this people and some things Discommendable Commendable it is 1. That they acknowledg Christ to be the true Messiah which was to come 2. That they acknowledg him to be their King and such a King as came unto them with authority from God 3. That they congratulate his coming shewing their joy and thankfulness by crying Hosanna to him 4. That they shew their love and affection both to the Person of Christ and also to his Kingdom in praying for the safety and prosperiâ—y of both On the contrary that which is Discommendable and wherein they fail is this 1. That they shew themselves ignorant of the Godhead of Christ and do suppose him to be a meer man viz. a Prophet of God sent unto them as Matth. 21. 11. and therefore they pray for him as for one that was man and not God whereas if they had believed him to be God they would rather have prayed to him than for him 2. That they suppose Christ the Messias to be an earthly King and his Kingdom to be a temporal Kingdom of this World for this was the common errour of the Jews at this time when our Saviour lived on Earth General Instructions from the words Observ 1 Observ 1. In that this people having before honoured Christ by their actions or deeds in casting their garments in the way and cutting down branches of Trees c. do now also honour him in their words by this solemn Acclamation or crying to him Hosanna c. thereby expressing both their solemn joy and thankfulnesse for his coming as also their desire and prayer for the safety and prosperity of him and his Kingdom hence gather That it is our duty to honour Christ Jesus the Son of God not only in our actions or outward practice but also by our words and speech we must be ready to employ our tongues as well as hands in honouring him Now we honour Christ in our words 1. By free and bold profession of his Name and Truth before men whensoever we are called so to do and when it makes for the glory and honour of Christ yea though it be before enemies of the truth and with hazard and danger to our selves Thus this people do here boldly confesse Christ to be the Messiah and King of the Church even before the Scribes and Pharisees as appeareth Luke 19. 39. and that notwithstanding that it was agreed before by such as were in authority among the Jews That whosoever did confesse him to be the Christ should be excommunicated Joh. 9. 22. But of this way of honouring Christ we have before heard Verse 7 8. 2. We honour Christ in our words by calling upon his Name together with the Father and Holy Ghost offering up our Petitions and thanksgivings to him daily and upon all occasions 3. By holy and religious Conference touching the Person of Christ and his Office as he is our Mediatour as also touching the benefits we have by him And touching the Word of Christ c. Use 1 Use 1. See we make conscience thus to honour Christ in our words c. Use 2 Vse 2. See the great sin of such as dishonour Christ the Son of God in their words and speech either by denying or concealing his truth c. or by neglect or abuse of prayer or by profane speech of Christ or his Word Also by swearing c. Observ 2 Observ 2. In that this common people do alledg these words Hosanna c. out of Psal 118. making use of it at this time in honouring Christ c. we may see by this that even the common people among the Jews at this time were well acquainted with the knowledg of the Scriptures and did use to read and exercise themselves therein so as they could allâ—dg the words and sentences of the same as occasion was offered yea the very Children had learned to crâ—â— Hosanna as appeareth Matth. 21. 15. This teacheth us that all sorts of persons in the Church yea eveâ— the common and meaner sort should exercise themselves in reading and searching the Scriptures that they may be acquainted with the same and grounded in the knowledg of them Joh. 5. 39. Search the Scriptures c. and Col. 3. 16. Let the Word of Christ dwell in you richly c. Use 1 Use 1. See the sin of the Popish Church barring the common people from reading the Scriptures and so nuzzling them in ignorance and blindness c. Hence come all evils saith Chrysostom from ignorance of the Scriptures the cause of all errours and sins in judgment and practice Use 2 Vse 2. To stir up all sorts among us to diligent study of the Scriptures yea daily to exercise themselves therein that they may be able to make use of the same on all occasions offered Hieron Arator manu stivam tenens Davidicum aliquod canit Here followeth more particular Instructions from the words of this publick and solemn Acclamation or Cry of the People before and after Christ Now the words contain in them two things 1. A joyful or triumphant Gratulation or Well-coming of Christ the Messiah and King of the Church now coming in his Kingdom that is manifesting the glory of it by his manner of
dwelt Lazarus whom our Saviour so much loved and whom he had a little before raised from death here also dwelt Mary and Martha the two Sisters of Lazarus Joh. 11. 1. Now these being of our Saviour's most familiar acquaintance he used often to resort unto them See Luke 10. 38. Joh. 12. 1. and it is most likely that he now lodged at their house all night Quest Quest Why did our Saviour now depart out of Hierusalem and go with his Disciples into Bethany to lodg there Answ Answ 1. To avoid the malice of his enemies which sought his life Luke 19. 47. lest by staying all night in the City he should give them occasion or opportunity to practise any thing against him before the due time appointed for his death and sufferings which was now at hand 2. That after his publick pains in the day-time he might now at night rest and refresh himself in that private place with his familiar friends and with his 12 Disciples And this was his usual manner after his publick employments in the day-time to retire or withdraw himself at night to some private place to rest and refresh himself So afterward Ver. 19. And Luke 21. 37. In the day-time he was teaching in the Temple and at night he went out and abode in the Mount of Olives See Luke 22. 39. 3. That in this private place he might be more free to give himself to private prayer either alone or with his Disciples as his manner was at such times Luke 6. 12. In those dayes he went out into a Mountain to pray and continued all right in prayer to God 4. To avoid all shew of Popularity c. Observ 1 Observ 1. We ought not willingly to expose our selves or our own lives to the malice of wicked men which seek to do us hurt or mischief but carefully and wisely to shun their malice and to prevent all occasions of provoking their fury against us Our Saviour here would not lodg all night in Hierusalem lest he should give occasion to his enemies to seek his life in the night-time which they durst not do in the day-time for fear of the common people I say lest they should seek his life before the due time c. So at other times he carefully avoided their malice when they sought to do him mischief Matth. 10. 17. our Saviour bids us beware of men that is of the rage and malice of wicked men seeking our hurt and destruction And Rom. 12. 19. the Apostle bids us give place unto wrath that is to avoid occasions of provoking the wrath and fury of wicked men against us c. Observ 2 Observ 2. The pains and diligence of our Saviour in his Ministerial Office and Calling in that he spent the whole day-time usually even till Evening or Night came in teaching the people and in working Miracles c. and did not retire or rest himself till Night came This must stir up us every one to take pains and to use all diligence in the duties of our Callings this being God's Ordinance at the beginning that in the sweat of our face c. Gen. 3. and that he which labours not should not eat 2 Thess 3. especially this should stir up Ministers of the Word to diligence in execution of their Office and Functioâ— after the example of our Blessed Saviour Observ 3 Observ 3. The truth of Christ's humane Nature in that his Body was subject to weariness and had need of rest and refreshing after labour c. See Joh. 4. 6. Being weary with travelling he sate down on the Well of Jacob c. Observ 4 Observ 4. Lastly That it is lawful and fit for us to rest and refresh our selves after the labours of our Callings c. As our Saviour did thus so he alloweth us to do the like And if he had need of such refreshing much more we in some respect Therefore also his Disciples as well as he did now withdraw themselves to be private in Bethany and there to rest themselves when Night was come See before Chap. 6. 31. Mark 11. 12 13 14. And on the morrow when they were come from Bethany c. Nov. 15. 1629. THese three Verses contain the second part of this Chapter in which the Evangelist Recordeth the History of our Saviour's cursing the barren Fig-tree which bare onely leaves and no fruit Where consider these particulars 1. The time when this was done viz. on the morrow or next day after his triumphant riding into Jerusalem mentioned before 2. The place where implyed in these words When they were come from Bethany that is by the way as he and his Disciples were going back from Bethany to Jerusalem Matth. 21. 18. As he entred into the City And ver 19. of the same Chapter it is said the Fig-tree was in the way as he went 3. The occasions of his cursing the Fig-tree which were three 1. His returning back from Bethany to Jerusalem 2. His being hungry and so desirous to eat of the fruit of the tree 3. His taking notice of the tree afar off having leaves upon it 4. The motive or cause moving him to curse it because comming to it and seeking fruit he found nothing on it but leaves where also is mentioned the cause why it had no fruit The time of Figs being not yet come 5. The malediction or curse it self which he denounced against it No man eat fruit of thee hereafter c. 6. The persons present as witnesses who heard him denounce the curse His Disciples Touching the time and place I will not insist but come to the occasions of our Saviour's cursing the Figg-Tree The first whereof was his returning back with his Disciples at this time from Bethany where he lodged the night before and his comming to Jerusalem again Quest Quest. Wherefore did he now return back to Jerusalem again Answ Answ That it being the chief City and so publick a place he might there take occasion to do more good both by his Doctrine as also by some Miracles as is probable which usually or for the most part were joyned with his publick Doctrine Luke 19. 47. He taught daily in the Temple at Jerusalem Observ Observ The diligence and constancy of our Saviour in his Ministerial Office of Preaching and Teaching the people and in working Miracles for confirmation of his Doctrine in that although he had the night before withdrawn himself with his Disciples from Jerusalem to Bethany there to rest and refresh himself after his former dayes labour yet now in the morning of the next day he returneth back to Jerusalem again there to be imployed again in his labour of teaching the people c. So he omitted no opportunity of time or place to do good by his Ministry c. Herein all Pastors and Ministers ought to imitate our Saviour in this pains diligence and constancy in execution of his Ministerial Office and Function But of this often before The nearer
worldly shame or discredit with men or of worldly losses or crosses in their outward estate of bodily pain sickness poverty c. then of offending God by sin See before Verse 18. of this Chapter Reason Reason They are more sensible of outward evils and dangers then of the evil of sin They do not know or feel the danger of this and therefore they fear not sin so much as outward evils Use 1 Vse 1. See the folly of the wicked fearing those things most which are least hurtfull and least to be feared as outward evils and contrarily fearing that least or not at all which is most of all to be feared viz. Sin and the offence of God by it c. like little children fearing bugg-bears which are not hurtful but not fearing the fire or water c. Chrysostom's Comparison Use 2 Vse 2. Take heed it be not so with us that we be not too feaâ—ful of outward evils and dangers which come to our bodies goods good name c. in the mean time not fearing sin and shipwrack of a good conscience c. Seeing this is the property and manner of wicked men take heed of being like them Esay 8. 12. Fear not their fear but on the contrary sanctifie the Lord in our hearts and let him be our fear Now to to fear God is to depart from sin c. Prov. 16. 6. Mark 11. 31. And they reasoned with themselves saying If we shall say From heaven he will say July 18. 1630. Why then did ye not believe him Observ 2 Observ 2. IF we shall say From heaven c. They presuppose that if they should acknowledg John's Ministery to be from heaven then they were bound to believe his Doctrine and that our Saviour might justly reprove them for not doing so hence gather That it is a sufficient reason why we should believe and imbrace any doctrine taught in the Church by the Ministers of it if it be so that we know or rest perswaded that the Calling or Ministery of such as teach it is from God and that they do teach that which they teach by vertue of such a Calling from God For in this case we are to imbrace the doctrine taught by such Ministers as the doctrine of God himself as the Thessalonians did Paul's doctrine 1 Thess 2. 13. This Point the chief Priests Scribes and Elders here may teach us Quest Quest How may we know or come to be perswaded that the Calling or Ministery of such as preach any doctrine to us is from God and that the doctrine it self which they teach is taught by vertue of such a Calling Answ Answ 1. We may know their calling to be from God by two things especially 1. If they be furnished of God with such gifts as are required to make them fit and able Ministers of the Church as the gift of knowledg and utterance in some measure 2. If they have an outward calling and allowance from such as are in authority in the Church to execute the Ministerial Function 2. We may know that the doctrine which they teach is taught by a calling from God if it be such as is agreeable to Scripture and grounded thereupon See Esay 8. 20. Use 1 Vse 1. See the sin of those who do not believe and embrace the doctrine taught in the Church by God's Ministers notwithstanding that they cannot but know and be perswaded that their Ministery and Doctrine is from God yet they contemn and reject the doctrine either neglecting to hear it or refusing to believe and yield obedience to it especially if the doctrine be such as crosseth their corruptions or maketh against their profit or pleasures c. then they will not believe it but question it and cavil at it much less will they obey it in life but practise the quite contrary Great is the sin of such they despise not man but God as the Apostle sayes 1 Thess 4. 8. and that against themselves as it is said Luke 7. 30. yea against their own knowledg and Conscience they are wilfull contemners of God and of his truth like those Job 21. 14. which say unto God Depart from us c. They shut their eyes against the clear light of God's Truth and Doctrine refusing to behold it No small sin but fearfull and damnable Joh. 3. 19. This is the condemnation c. No excuse for such as know and are perswaded that the Ministers which preach to them are called of God and that their Doctrine is true and sound agreeable to Scripture and yet do not embrace and yield obedience to it See Joh. 15. 24. If I had not done amongst them the works which none other man did they had not had sin c. Such shall one day know that they have had the Prophets of God among them Ezek. 2. 5. Vse 2 Use 2. To move all hearers of the Word to look unto it that they do indeed believe and embrace the Doctrine taught by the Ministers of God especially by their own Pastor so far forth as they do know or rest perswaded that such Ministers are called and sent of God and do teach the sound truth agreeable to the Scripture Think it not enough to be a hearer of the Word and Doctrine of God's Ministers but see thou truly believe and embrace it in thy heart and life as the Doctrine of God himself by which thou must one day be judged yea though the doctrine be such as be contrary to thy corrupt nature and hard to practise though it be above reason and hard to believe yet being from God thou must absolutely believe and obey it even against Reason and against Nature c. Use 3 Use 3. See how needful and profitable for the People to know and be perswaded of the lawfull calling of their own Pastor that it is from God and that his Doctrine also being grounded on Scripture is from God that so they may be moved to imbrace and yield all conscionable obedience to his 〈◊〉 and Ministery Gal. 4. 14. they received Paul as an Angel c. As it is needful for a Minister to 〈…〉 calling to be from God as we heard before Verse 28. so also for the people to be perswaded 〈…〉 of the calling of their Pastor c. Hence it is that Paul and the other Apostles do so often mention theâ—â—â—â—lling in the beginning of their Epistles to the Churches Mark 11. 33. And they answered and said unto Jesus We cannot tell And Jesus answering saith unto them Neither July â—… 163â— do I tell you by what Authority I do these things Observ 3 Observ 3. BUt if we say of men they feared the people c. They feared the peoples displeasure and lest they should stone them for speaking against John Baptist and his Ministry but they were not moved with any fear of God to confess the truth neither are they afraid of offending God by denying or concealing the truth Hence learn that wicked men
were all truly converted by his Preaching although it is likely that some were Hence then we may gather this that it is not alwayes a sure sign of true conversion to be much moved and affected with the Doctrine that is delivered out of the Word Luke 4. 22. The People of Nazareth wondred at the gracious words that proceeded out of the mouth of our Saviour and yet they were not converted neither believed in him for they took exceptions against him because he was Joseph the Carpenter's Son And we have other Examples in Scripture of some that have been much moved at the Word and yet not converted by it So 1 King 21. 27. Ahab was so moved at the reproof and threatning of Judgment denounced by Elijah that he rent his cloaths put on Sack-cloth and fasted c. and yet he did not leave his sins So 1 Sam. 15. 24. Saul was so moved at the Reproof of Samuel that he made a kind of confession of his sin and yet he did not truly repent of it So Felix trembled at Paul's Preaching and yet was not converted by it Act. 24. 25. Ezek. 33. 32. The Jews were delighted with the Doctrine of the Prophet as with Musick and yet their hearts went after covetousness Matth. 13. 20. Those Hearers compared to stony ground received the Word with joy And Mark 16. 20. Herod heard John gladly Hebr. 6. 5. Reprobates may have some taste of the good Word of God Use Vse Content not our selves then with being moved and affected for the time with the Doctrine of the Word deliverd Think not that it is enough if we be for the present affected or moved with some kind of fear or reverence of the Word or with some kind of love joy or delight in the Doctrine or manner of Delivery for these are common effects of the Word preached which are sometimes wrought in the Reprobate Therefore labour further not onely to be moved with fear or admitation at the Doctrine taught but also to embrace it by Faith and to have thy heart and life reformed by it Strive to feel the converting and reforming power of the Word as well as the astonishing power and vertue of it It is the manner of some to be much affected and moved a while or for the present at that which is delivered to admire the Doctrine and to commend the Person that delivers it c. These are good things in themselves but not enough if they go alone Thou mayest be thus moved at the Word and yet never the better for it nay the worse thou mayest be and more hardned afterward Some are trouble at a Sermon for their sins for a time yet afterward this trouble vanisheth and they are as before like such as are Sea-sick who as soon as they come to Land are well again Such is the Power of the Word that it doth often convince the consciences and astonish the minds even of Hypocrites and Reprobates which are never converted by it Therefore rest not in this astonishment or being much affected with the Word for a time but labour above all to feel thy heart changed and life throughly reformed by it Luke 11. 27. when a Woman admired Christ's Doctrine he took occasion to teach her a further Lesson that Blessed are they that hear the Word and do it So Acts 2. 38. though the People were much moved and pricked in heart at Peter's Sermon yet he suffers them not to rest there but bids them amend their lives c. Mark 1. 22. And they were astonished at his Doctrine for he taught them as one that had Authority and not as the Scribes IN this Verse is laid down the effect which our Saviour Christ's Teaching wrought in the Hearers in that they were astomished at his Doctrine which Astonishment is amplified by the cause of it which was the excellent manner of his Teaching laid down 1. Affirmatively shewing how he taught as one that had Authority 2. Negatively shewing how he did not teach not as the Scribes From the effect of his Teaching in that it astonished the People I observed the last day two Points of Instruction 1. That although our Saviour when he was on Earth lived in a low and mean outward condition yet even in that state of his Humiliation he was a Person of exceeding great Power and Majesty able by the words of his mouth to astonish and amaze those that heard him speak 2. In that these Hearers of Christ were all astonished with fear and admiration at his Teaching and yet were not all converted by it Hence was observed That it is not alwayes a sure token of true Conversion to be much moved for the time and astonished at the Doctrine of the Word when it is delivered for such astonishment is sometimes wrought by the Word preached even in such as are wicked men and Reprobates which are not converted by the Word These Points have been handled Now I proceed to a third Point which we may further observe from this That our Saviour Christ's Preaching was such as did much affect the People with fear and admiration Hence it may be gathered that our Saviour Christ used a plain kind of Teaching especially when he preached to the common People such as the People might conceive and understand for otherwise it is not likely that they would have been so stricken with Reverence and Admiration at his 〈◊〉 if they had not understood it for men are not wont to be greatly moved at that which they understand not If one 〈…〉 a very excellent Sermon in the French tongue to English people that understand it not it would not move them Therefore in that it is said our Saviour's Teaching did so much astonish the People this argues that it was plain and suitable to the Peoples capacity therefore Matth. 7. 28. it is said that the People that is the common multitude were astonished at his Doctrine which shews that it was such as the common sort might understand else they would not have been so moved at it Sometimes indeed he taught by dark Parables as Chap. 4. when his purpose was to hide his Doctrine from wilful contemners of it Thus also Paul's Preaching was with plainness and evident demonstration of the Spirit 1 Cor. 2. 4. Therefore elsewhere he sayes that if his Gospel were hid it was hid to them that were lost 2 Cor. 4. 3. And thus should all Ministers of the Word apply themselves in Preaching to speak to the capacity of their Hearers So much of the effect of our Saviour's Teaching it wrought astonishment in the Hearers Now I proceed to the words following in which is set down the cause of the People's astonishment viz. The excellent manner of his Teaching in that he taught as one having Authority c. First to clear the words As one that had Authority Our Saviour Christ's Teaching may be said to be with Authority in three respects 1. In regard of the excellent matter which
estate as the Saints of God as well as others must come unto and passe through A cup which they all have or must taste of in due time And shall we then refuse to taste of it together with them Shall we desire to be exempted from the common condition of all the Saints and Servants of God which have gone before us or shall follow after us How unfit and unequal a thing were this Let us therefore labour willingly and chearfully to do that which all the Saints of God either have done before us or must do after us that is to dye or taste of Death when our time shall come What though Death be painful in it self and tedious to Nature yet remember that the pains of Death are no other but such as the dear Saints and Children of God have suffered and tasted of before us or must do after us And shall we then fear them or be dismayed at them In the pains of any Sickness or Disease it is a great comfort to us if one tell uâ— he hath suffered the same or the like pain before us especially if he be a good man that hath indured it before us So here c. Besides the Death of the Godly usually is nothing so painful as of the Wicked because the bitterness thereof is sweetned to them by the comfortable feeling of the pardon of their sins and of God's love in Christ c. as also with hope of the Life to come Vse 3 Use 3. To comfort us in the Death of our Christian Friends Children c. They are gone the same way that all the Saints of God are gone before them or must go after them Therefore if we have any good Ground whereupon to perswade our selves that they have dyed well and in the Lord Death cannot make them miserable but happy c. Observ 4 Observ 4. From this manner of Speech used by our Saviour They shall not taste of Death we may gather That although the Saints of God as well as others must dye or come unto Death yet they shall but taste of it They shall not drink of thiâ— bitter Cup to the bottom or dreggs but leightly sip of it as it were that is have some leight feeling and experience of the pain of it Besides though they do dye yet they shall not remain under the Power of Death nor continue in the state of it for ever but shall be raised again to Life yea to an eternal and most blessed and glorious Life at the last Day Though they must taste of the Cup of Death yet they shall not be drunken with it as the wicked shall be that is overcome of it or overwhelmed by it but it shall passe from them as it did from Christ Therefore the Death of the Saints is called a Sleep and they are said To rest in their Graves as in Beds for a Night that is for a short time till the Day of Resurrection Use 1 Use 1. See a difference between the Saints of God and the wicked in their Death The wicked drink deep of the Cup of Death even to the dreggs so as to be overcome and swallowed up of it But the godly do onely taste leigthly of Death and so as they scarce feel the bitterness of it in comparison of the wicked The bitternesse of Death is past to them even before they dye Again the wicked remain in Death being passed from Temporal Death to Eternal not so the godly c. Vse 2 Use 2. Comfort to the Godly and Faithful against Death consider that though Death be in it self bitter and grievous to Flesh and Blood yet they shall not feel the pains of it in extermity or in great measure but rather leightly and moderately they shall but leightly taste of this bitter Cup and that for their good and furtherance of their eternal happiness after this Life The pains of Death shall be mitigated to them by the feeling of God's love and mercy towards them in the midst of Death and with hope and assurance of eternal Life which shall make Death so sweet that it shall seem no Death unto them Besides they shall have but a shoâ—t taste or feeling of Death Though they dye they shall not continue in Death nor under the Power of it but their Bodies shall be raised to Life again at the last Day and in the mean time their Souls immediately after Death do live with God in his heavenly Kingdom Mark 9. 2. And after six Dayes Jesus taketh with him Peter and James and John and leadeth them up into a April 16. 1626. high Mountain apart by themselves and he was transfigured before them IN the former Verse as we heard our Saviour darkly foretold the Glory of his Transfiguration which was shortly after to be manifested to some of his Disciples then present with him Now in the next place the Evangelist recordeth the actual fulfilling of that glorious transfiguration of Christ setting down the History of it ver 2 c. Which History is the more excellent because it doth set forth before us alively representation of the divine Glory and Majesty of Christ's God-head together with the excellency of that blessed estate of the Saints in Heaven after this Life in which they shall more fully see Christ's Glory and be partakers in it Amplitudinem majestatem hujus historiae neminem puto mortalium concipere animo nedum linguâ exprimere posse saith Musculus upon this place Which being so we are to attend the more diligently to the matter of Doctrine which shall be taught us out of this excellent History and to be the more affected with it Now in this History we have sundry things to consider as they are set down by the Evangelist 1. The circumstance of Time when this transfiguration of Christ happened After six Dayes 2. The persons chosen by our Saviour to be present with him at the time of his Transfiguration as witnesses of it Peter James and John whom he took with him 3. The place where he was transfigured A high Mountain into which he led up those three Disciples apart 4. The transfiguration it self set down partly in fine ver 2. and partly ver 3. He was tranfigured before them And his Rayment became shining c. 5. Some special accidents or circumstances which happened at the time of his Transfiguration and did accompany the same set down to uâ— ver 4 5 6 7 8. 6. The Consequents which fell out immediately after this Transfiguration of our Saviour which are set down ver 9 c. Of the first After six Dayes These words have relation to the time or day in which our Saviour uttereth those words mentioned in the former Verse That some there standing should not taste c. q. d. Six dayes after that he had spoken those words to his Disciples and others then present Object Luke 9. 28. It is said It was about eight Dayes c. Answ Though there be some
disagreement in shew between the Evangelists yet none at all in truth and substance For St. Luke mentioning eight dayes includeth both the day upon which our Saviour uttered the former words in the first Verse and also the day of his Transfiguration whereas Matthew and Mark do speak onely of the six dayes which came between the day of his uttering these words in the first Verse and the day of his Transfiguration And hence it is that Luke doth not say it was fully eight daies but about an eight daies after c. Thus we see how the Evangelists do give light one to another which shews how necessary and profitable it is to compare them together in the reading of any particular History recorded by all or diverse of them Now this circumstance of time is expressed by the Evangelist the more to confirm the truth and certainty of this History of Christ's Transfiguration and to stablish our Faith therein Observ Observ In that our Saviour did so speedily fulfil that which he foretold and promised to his Disciples in the first Verse touching the manifestation of his Divine Glory and Majesty we may see how careful and forward he is to perform whatsoever good he hath promised to his faithful Servants and that in due time He doth not delay the time too long for performance of his promises but hasteth to the fulfilling of them every one in their due time 2 Pet. 3. 9. The Lord is not slack concerning his Promise as some men count slacknesse c. This is true not onely of the Promise of his second coming to Judgment which is there meant by the Apostle but of all other his Promises made to his Church and Servants whether of spiritual or of temporal Blessings and benefits The Lord is not slack or backward to perform and make them good but very forward and ready yea he doth hasten the performance of them as soon as may be that is so soon as ever he seeth a fit time and season for accomplishment of them so soon as ever it makes for his Glory and our good He will not defer one day or hour longer than is fit Vse Use To strengthen our Faith touching the certain accomplishment of all promises which Christ hath made unto us in his Word to assure us that they shall be fulfilled intheir due time As some of them yea many of them are already fulfilled so shall all the rest be in due time For example the Promise of his second coming the Promise of the Resurrection of our bodies at the last day and of eternal life c. the Promise of deliverance out of all troubles and afflictions of this life c. Though the accomplishment of these be for a time deferred and though the time seem long to us and the Lord seem slack in performance of these Promises yet it is not so for he is very careful and mindful to perform what he hath promised yea he hasteneth as soon as may be to perform it and the onely cause and reason why he delayeth is because the due and fittest time is not yet come and therefore it is not good for us yet to see the accomplishment of his Promises if it were we should see it and so soon as shall be good and fit for us we shall see all fulfilled without further delay Hab. 2. 3. The Vision is for an appointed time but at last it shall speak and not lie though it tarry wait for a shall surely come and shall not stay In the mean time we must live by Faith and Hope waiting for the accomplishment of all that Christ hath promised not making too much haste nor limiting him to any time Now follow the Persons chosen by our Saviour to be present as witnesses of his Transfiguration He taketh with him Peter James and John Quest 1 Quest. 1. Why did he take these with him Answ Answ To be special Eye-witnesses of the Glory of his Transfiguration who might afterward certainly acquaint others therewith Therefore Ver. 2. it is said He was transfigured before them Quest 2 Quest 2. Why did he take three Disciples and no more nor fewer with him Answ Answ Because this was a sufficient and fit number to testify the truth of the matter and it was agreeable to that Law Deut. 17. 6. whereby it was ordained that by the Mouth of two or three Witnesses the truth should be cleared and resolved in a doubtful case as when one was questioned for some crime deserving death Quest 3 Quest 3. Why did he make choice of these three Disciples and not of any other among the twelve Answ Answ Because these were the chief and most eminent for gifts and authority among all the 12 Apostles Gal. 2. 9. James Cephas and John seemed to be Pillars c. although that James there mentioned is not the same with this here spoken of but another of the Apostles of the same Name This James here mentioned was the Son of Zebedeus and Brother to John who was slain by Herod Act. 12. and therefore was not alive when Paul went up to Jerusalem to confer with the Apostles about his Ministry Therefore that James which he mentioneth Gal. 2. 9. was James the Son of Alpheus the Kinsman of Christ But that these Three here mentioned were the most eminent and chief among the twelve Apostles may appear because not only at this but at other times our Saviour used to take these three with him when he went about the performance of extraordinary and serious matters in private So when he went into the House of Jairus a Ruler of the Synagogue to raise up his Daughter to life he took these three with him as we heard Chap. 5. 37. So at the time of his bitter agony in the Garden he took these three onely with him when he went to pray privately Mat. 26. 37. Quest 4 Quest 4. Why did he not suffer all his Disciples and the rest then present to be Eye-witnesses of his glorious Transfiguration Answ Answ Because the due time for the general and publick manifestation of his Divine Glory was not yet come nor should be till after his Resurrection Therefore his Transfiguration was to be performed in this private manner onely in the presence of these three Disciples Observ 1 Observ 1. See the truth and certainty of this History of Christ's glorious Transfiguration on the Mount being confirmed by the Testimony of three of the chief and principal Apostles as Eye-witnesses thereof Therefore 2 Pet. 1. 16. the Apostle speaking of this Transfiguration of Christ saith thus We have not followed cunningly devised Fables when we made known to you the Power and Coming of our Lord Jesus Christ but we were Eye-witnesses of his Majesty And afterward Ver. 18. he saies they heard the Voice of God the Father uttered from Heaven at the time of this Transfiguration of Christ so that they were both Eye and Ear-witnesses of his Transfiguration which shews the truth and
know the fellowship of Christ's Sufferings c. Observ 2 Observ 2. By comparing these words with the former in that our Saviour having said that John Baptist should restore all things now intimateth that he should suffer many abuses and indignities at the hands of â—en Hence we may gather That such as are called of God to be Instruments of restoring the Church and of reforming abuses in it do usually meet with many Troubles and Afflictions in the peâ—formance of that work of restoring and reforming the Church Thus John Baptist being called and sent to be as a Reformeâ— of the corrupt state of the Church in his time was appointed also to suffer and did suffer many Troubles in the course of his Ministery and in accomplishing that work of Reformation which waâ— to be done by him So the true Elias in his time as he was a speciall means of Reforming Religion and the corrupt state of the Church So in performance hereof he suffered many things great Troubles and Persecutions were stirred up against him by Ahab and Jesabel and by the Idolatrous Israelites 1 King 19. Being threatned by Jesabel he was forced to fly into a Wilderness for safety of his Life to live there for a time where he grew weary of his Life as appeareth ver 4. And ver 14. he saies They sought his life to take it away So our Saviour Christ and his Apostles who were also called to be Reformers of the Church did suffer many things in performance of this work So in the Ages since the Apostleâ— such Christian Magistrates and such Pastors and Ministers of the Church as have been stirred up to be Reformers of Religion and â—f the corrupt state of the Church in their time have in accomplishing that work suffered many and great Troubles and Afflictions Constantine the Great the first Christian Emperour of Rome and the first Restore of Religion and of the decayed state of the Church in his time did go through many Troubles as appeareth in the History of Eusebius So Athanasius and others who withstood the Arian Heresy and laboured the Reformation of the Church in their times c. So Luther Melanthon Calvin c. So Queen Elizabeth of late Famous memory here in England c. Use Vse See that all Christian Magistrates faithfull Ministers and other good Christians who in their Places and Callings do labour to reform abuses and disorders in the Church must make accompt in so doing to meet with many Troubles and Afflictions For thus it hath been usually with those who have most laboured and sought the Reformation of the Church in their times They have suffered much for this cause great oppositions have been made against them by the Devil and his wicked Instruments great Troubles and Persecutions have been raised against them to hinder them in that excellent work of Reforming the Church Therefore every one that in his place sets himself against the abuses of the times and seeks the Reformation of disorders in the Church whether he be Magistrate Minister or other Christian let him look to meet with many Oppositions and Troubles let him be sure the Devil and his Instruments will stir against him and labour to discourage him all they can The Devil knows well that such as seek to reform Abuses and Disorders in the Church do hinder his Kingdom therefore he stirs against them c. Mark 9. 13. But I say unto you that Elias is indeed come and they have done unto him whatsoever they listed as Jan. 14. 1626. it is written of him THE third and last part of Christ's Answer to his three Disciples touching the coming of Elias which contains a discovery and confutation of the Errour of the Scribes who held that the Prophecy of Malachi touching the coming of Elias was to be understood of the coming of Elias the Prophet in his own person to live on Earth again before the coming of the Messiah and consequently that that Prophecy was not yet fulfilled nor Elias as yet come Now this grosse Errour our Saviour here discovereth and confuteth by avouching the contrary Truth viz. That Elias was already come c. In the words consider 1. The manner of our Saviour's avouching this matter against the Scribes In his own Name and Authority I say unto you 2. The matter avouched concerning Elias or John Baptist which is two-fold 1. Touching his coming That he was already come 2. Touching those things which he was to Suffer at his coming They had already done to him whatsoever they listed 3. The Ground or Reason of the coming of John Baptist viz. The Prophecy of the Scripture which went before of it As it is written of Him Of the first Observe a difference between the manner of Christ's teaching while he lived on Earth and the teaching of all other Pastors and Teachers of the Church whether in the old or new Testament In that Christ taught in his own Name as being Lord of his own Doctrine whereas all other Teachers teach in the Name and by the Authority of another viz. In the Name of God and of Christ who calls them and sends them to teach Of this see before Chap. 3. ver 26. Of the second The matter here avouched or affirmed by our Saviour touching Elias that is John Baptist 1. That he was indeed come already 2. That they had done unto him c. Elias Not Elias the Prophet in his own proper person but John Baptist who is called Elias by the Prophet Malachi because he was to come in the Spirit and Power of Elias and to resemble him sundry wayes as we have before heard Is indeed come Hath been already sent of God into the World or hath already been born and lived in the World and hath executed his ministeriall Office of preaching and baptizing and hath also begun the work of restoring the corrupt state of the Church as was appointed for him to do More is to be understood than is expressed Observ Observ In that our Saviour doth here discover and confute the Errour of the Scribes touching Elias his coming by avouching the quite contrary unto that which they taught Hence we may learn That it is the duty of Pastors and Teachers of the Church not onely to teach true and sound Doctrine but also to discover and confute the contrary Errours and corrupt Doctrines of false Teachers So did our Saviour Christ confute the Errours of the Scribes and Pharisees as Matth. 5. Their corrupt expositions of the Law So the Apostles by their preaching and writings did confute the Errours and corrupt Doctrines of false Teachers And to do this is one speciall part of the Office of all Pastors and Ministers of the Church Tit. 1. 9. They must be able not onely to exhort by sound Doctrine but also to convince the Gain-sayers And to stop the mouths of false Teachers as it is said afterward ver 11. Vse Use See how needfull for Ministers of the Word to
be men of Knowledge and Judgment able not only to teach the Truth but to discover and confute contrary Errours by the Word of God They had need to be like Apollos Acts 18. 24. mighty in the Scriptures and to be furnished also with necessary helps of Humane learning c. It followeth And they have done unto him c. They That is his wicked Enemies especially Herod and Herodias his Wife together with the wicked Jews who no doubt were also consenting to those things which were done unto John Baptist Have done unto him whatsoever they listed They have offered such Abuses Wrongs and Indignities unto him as themselves pleased following herein the sway and swing of their own malicious Wills and outragious Lusts and desiring to satisfie and fulfill the same Quest 1 Quest 1. What things in particular were those which John Baptist's Enemies did unto him for the satisfying of their own wicked Lusts Answ Answ They hated and persecuted him yea Herod caused him to be apprehended and imprisoned as a Malefactor and at last to be beheaded in the Prison on a sudden without being brought to any publike Hearing which was contrary to all equity and justice and all this they did unto him for his faithfull discharge of his Ministery especially for his plain and bold reproving of Herod for his sin of incest in marrying with his Brother's Wife as we have before heard Chap. 6. Quest 2 Quest 2. How is it said They did unto him what they listed seeing all they did was before decreed and appointed of God Answ Answ Because they herein had no respect at all to the Counsell and Will of God but onely to the satisfying of their own wicked Lusts Observ 1 Observ 1. See here what reward the faithfull Ministers of God have usually received in the World and at the hands of Men for their diligence and faithfulnesse in their Ministery even this That they have been hated abused and persecuted even unto Death for the same See before Chap. 6. 17. Observ 2 Observ 2. That the Lord doth sometimes permit the Wicked and Ungodly to have their Wills and to satisfie their own wicked Lusts in abusing his faithfull Servants So here he Suffered Herod and Herodias to do what they listed unto John Bapist not onely in Imprisoning him wongfully but also in putting him to Death being innocent So he Suffered the Idolatrous and wicked Israelites to have their Wills of the Prophets which were sent unto them in putting them to the Sword as Elias complaineth 1 King 19. 14 The Children of Israel have forsaken thy Covenant thrown down thy Altars and slain thy Prophets with the Sword c. So he Suffered the wicked Jews also to abuse persecute the Prophets which were sent unto them even unto Death 2 Chron. 36. 16. They mocked the Messengers of God and misused the Prophets c. And Matth. 23. 37. our Saviour reproveth Hierusalem for killing the Prophets and stoning them which were sent unto Her c. All this the Lord suffered them to do unto his holy Prophets So also he permitted the wicked Jews and Gentiles to have their Wills in abusing and persecuting the Apostles yea and Christ himself even unto Death So Hebr. 11. 36. the Lord suffered the wicked Enemies of his Church to have their Will of those Saints and faithfull Servants of his there mentioned in mocking scourging and imprisoning them as also in putting them to sundry kinds of cruell Deaths Some were stoned some sawed asunder some slain with the Sword c. This also we may see in the examples of the blessed Martyrs in all Ages how the Lord suffered their wicked Enemies to have their Wills in abusing and putting them to Death yea to sundry kinds of most cruell Deaths So in the first ten persecutions under the Heathenish Emperours of Rome so of latter years as here in England in the reign of Queen Mary c. Quest Quest Why doth the Lord suffer the Wicked thus to have their Wills on his Servants in abusing and putting them to Death Answ Answ 1. For the greater tryall and exercise of the Faith and Patience of his Saints by this means So Hebr. 11. 36. They had tryall of cruell mockings scourgings and of bonds and imprisonments c. 2. That by this means the sins of the wicked Enemies of the Church being increased and come to their full measure the justice of God may be the more manifested in their deserved condemnation Matth. 23. 32. Fill ye the measure of your Fathers And ver 34. I send unto you Prophets wise Men and Scribes and some of them ye shall kill and crucify and some ye shall scourge c. That upon you may come all the righteous blood shed upon Earth from the blood of Abel to the blood of Zacharias c. Here note and remember two Cautions 1. That although the Lord do suffer the Wicked to have their Wills of his faithfull Servants yet not absolutely and simply to do what they list unto them but so far onely as he seeth it to be good and necessary for manifestation of his own Glory and tryall of his Saints and no further 2. That it is to be understood only of the bodies and outward estate of God's Saints in this Life that in this respect the Wicked are permitted to have their Wills of them but not in respect of their Souls or their spirituall estate They cannot touch them here Vse 1 Use 1. To teach us not to think strange or be offended if at this day we see it to be thus that the Lord do suffer Wicked and Ungodly men to have their Wills in abusing disgracing persecuting his Saints and faithfull Servants even unto Death This is no new thing but that which hath been in former Ages Therefore we must not think strange of it nor be at all dismayed therewith but rest in the Will of God who permitteth this for just causes both in respect of his Glory and the good of his Church Yea though this be our own case at any time though the Lord suffer Wicked and Ungodly men at any time to have their Wills of us in abusing mocking slandering persecuting us by Word or Deed yea though he should suffer such to persecute us even unto Death as the Martyrs yet have we no cause to be dismayed but to be of good comfort when we consider that the Lord herein dealeth with us no otherwise then he hath done formerly with others of his most excellent Saints and Servants as the Prophets Apostles Martyrs yea Christ himself Therefore in this case submit to God's Will with patience and contentedness and remember withall for our comfort that though God may suffer the Wicked in some sort to have their Will of us yet not absolutely to do what they list to us but so much only as the Lord thinketh fit to suffer and no more and though they may have some Power over our bodies or outward estate by God's