then commonly spake but because it pleased our Saviour by the uttering of this word to shew and manifest his divine Power for the effecting of this Miracle Further observe That these words Be thou opened are to be referred both to the opening of the ears of him that was Deaf and also to the opening of his mouth or loosing of the string of his tongue to shew that both the use of his Hearing and also of his Speech should be miraculously restored unto him by the Power of Christ Observ Observ In that our Saviour doth use his Word as a means whereby to manifest his divine Power in working this Miracle We may hence learn That Christ is able to work great and wonderfull effects by means of his Word Hebr. 4. 12. Mighty in operation Now the Word of Christ is twofold 1. That word which He uttered immediately with His own Voice when He lived upon Earth either in preaching or otherwise 2. The written Word of Christ which is contained in the Books of the Old and New Testament which is as truly called the Word of Christ as that which He spake upon Earth with His own mouth because it was written by Authority from Christ and by infallible assistance of his divine Spirit Now it is true of both these parts or kinds of the Word of Christ that he was and is able by them to work great and wonderful Effects Touching his immediate Word uttered with his own mouth being upon Earth it is clear by this and sundry other places of the Evangelists how great effects He wrought by it sometimes by it curing incurable Diseases miraculously sometimes casting out Devils sometimes stilling the Winds and the Sea sometimes astonishing those that heard him Preach sometimes striking terrour into his Enemies and causing them to fall backward to the Ground as we may see Joh. 18. 6. And touching his written Word it is also true that by it he is able to work and doth daily work no less powerful and mighty Effects than he did upon Earth by the immediate words of his Mouth Indeed he doth not now work such extraordinary Miracles upon men's bodies in curing diseases casting out Devils c. by his written Word as he did being on Earth by his own lively Voice but yet he doth by his written Word work such Effects upon mens souls and consciences as are no less powerful and wonderful in themselves than those Miracles were which he wrought being upon Earth but rather more powerful and miraculous Quest Quest What are the powerfull Effects which Christ worketh upon mens Souls and Consciences by his written Word Answ Answ They are of two sorts 1. Such as he worketh in the Elect. 2. Such as he worketh in the Reprobate and Wicked In the Elect he doth by his Word work sundry powerful Effects especially these 1. By it he beateth down the Power and Dominion of Sin and sinful lusts in them 2 Cor. 10. 4. The Sword of the Spirit Ephes 6. 2. He subdueth and over-throweth the Kingdom of Satan in them casting him out of their Souls and Consciences and not suffering him there to hold possession Luke 10. 18. by the Preaching of the Word Satan is said to fall from Heaven like Lightning See Act. 26. 18. 3. He sets up his own Kingdom of Grace in the Hearts and Consciences of men working Faith Repentance Regeneration and all saving graces in them Rom. 10. 17. Faith is by hearing c. 1 Pet. 1. 23. it is called The immortall Seed of our new Birth 4. He saveth his Elect by it Rom. 1. 16. The Gospel is the power of God to Salvation c. Jam. 1. 21 Able to save your Souls In the Reprobate also Christ worketh powerful Effects by his written Word 1. Convincing their consciences of Sin by it and so making them more inexcusable 2. Striking terrour into their Consciences as we see in Foelix trembling at the Word preached by Paul Act. 24. 25. 3. Hardning their hearts more and more by his just Judgment and so giving them up to a reprobate sense Here observe That Christ worketh these mighty Effects by his Word not simply considered as it is written and set down by the Prophets and Apostles in the Books of Scripture but chiefly and principally by the Ministry of this Word being truly opened and effectually applyed to mens Consciences by the Preaching of his faithful Ministers The Reason whereof is this Because Christ hath ordained this Ministry and Preaching of the Word to be the onely ordinary and principal means for the working of all the fore-named Effects both in the Elect and Reprobate Use 1 Use 1. This commends unto us the excellency of the Word of Christ and of the Ministry thereof in that it is a means by which Christ doth usually work such powerful and wonderful Effects upon mens Souls and Consciences beating down the power of Sin and Satan in them working Faith Repentance c. This should stir up all Ministers to be diligent in Preaching this Word and all Christians to be forward and swift to hear it on all occasions Especially such as feel the Power of sin and of Satan bearing sway in their hearts and Consciences Let such come diligently to the Word preached which is able by the Power of Christ's Spirit accompanying it to cast down these strong holds Vse 2 Use 2. Labour to find and feel in our selves the saving Power of Christ's Divine Spirit manifested in and by the Ministry of his Word beating down the Power of all Sin in us mortifying and crucifying our sinfull lusts overthrowing the Kingdom of Satan in us working Faith Repentance Regeneration c. making us of sinful men to become new Creatures For certain it is if thou do not feel this saving Power and Vertue of the Word of Christ in thee thou must needs feel a contrary Power in it and by it to convince and harden thee more and more one way or other it will work powerfully upon thy Soul and Conscience one way or other Christ will shew his Divine Power in thee by the Ministry of his Word either he will make it powerful to soften or to harden thy heart it is a Hammer Jer. 23. and therefore by it Christ will either break thy stony heart in pieces or else make it harder like the Smith's Anvil by often striking upon it It shall be either the savour of death unto death or the savour of life unto life unto thee It cannot be preached in vain nor heard of thee in vain but some powerful effect or other it alwayes worketh in all that are hearers of it Look to thy self therefore what effects it worketh in thee So much of the manner of Christ's working this Miracle Now followeth the Miracle it self Ver. 35. And straightway his ears were opened c. In the words are two things contained First The miraculous Effects which followed upon the word of Christ uttered to the deaf and dumb man which Effects
a man said to have the general Warrant of the Word of God for his Calling and Entrance into the Ministry Ans When his entrance is lawful and warrantable by the general prescript and rule of the Word which requires these 4. things 1. That the Person that takes this Function upon him be indued in some measure with such gifts as are fitting for that Calling especially two 1. The gift of Knowledge 2. Aptness in some measure to teach and to deliver that which he know unto others for the edifying of the Church 1 Tim. 3. 2. Indeed there are Degrees of the gifts both of Knowledge and Utterance and all cannot have the same measure God giveth not to every one ten Talents yet 〈◊〉 one that takes this Office on him must have at least one Talent 2. That he which lawfully enters into the Ministry should have a willingness and desire to use the gifts to God's glory and to the edifying of the Church not hiding his Talent in a Napkin 3. That he be one that is for his Life and Conversation unblamable 1 Tim. 3. that is free from notorious Vices He must not be an open wicked liver for then he will bring scandall and disgrace to the Ministery and do more hurt by his wicked life than good by his teaching 4. That he have the outward Ordination of the Church he must be allowed and ordained by the Authority of the Church and withal he must be at least accepted if not desired of that People whom he is to teach These things the Word of God requires in general for the qualifying of such as take upon them the Office of the Ministry and whosoever hath these things and is furnished with them he may be said to have the general warrant of the Word of God for the lawfulness of his Calling to the Ministry otherwise not But I will not insist further on this Obser 2 In that the Evangelist being to set down the History of the Preaching and Baptism of John by which he went before Christ as his Harbinger doth shew that John did this according to the Prophecies that went before of him in the Old Testament and that these Prophecies were now fulfilled in John when he began to preach and baptize Hence we may observe the excellent harmony consent and agreement that is between the Books of the Old Testament and of the New those penned by the Prophets and these by the Evangelists and Apostles those things which were foretold in the Prophets concerning Christ and John Baptist the fore-runner of Christ are recorded by the Evangelists and Apostles to have been actually fulfilled as they were foretold Ver. gra The Prophets foretold that John Baptist should go before Christ by his Ministry preparing the way for Christ that was to come immediately after and the Evangelists in the New Testament do plainly shew how this was accordingly fulfilled by John Baptist as Mark in this place So concerning Christ himself the Prophets foretold many things as the manner and time and place of his Birth his Passion and sufferings his Resurrection Ascension c. And all these things the Writings of the Evangelists and Apostles do plainly shew and testify to have been accordingly fulfilled in and by our Saviour Christ Hence is it that in the New Testament it is often said That such or such things were done by Christ or unto Christ that the Scripture that is the Prophecies of the Old Testament might be fulfilled The truth of this Point might be shewed more at large but I mean not to stand upon it This is enough to shew that there is a sweet harmony and consent between the Books of the Old Testament and of the New and particularly between the Prophecies of John Baptist and of Christ mentioned in the Old Testament and the fulfilling of them as it is expressed in the New Use To confirm our Faith touching the divine Authority of the Books of holy Scripture For this admirable consent that is between them is one special evidence to prove the Scriptures to be the undoubted Word of God himself for there is not the like consent to be found in the Writings of men It is therefore very profitable in reading the Scriptures to observe and take notice of the excellent agreement that is between the writings of the Old and New Testament and to compare the one with the other for this will make much for the strengthening of our Faith in the belief of this point that the Scriptures are the very word of God himself whatsoever may be objected to the contrary by any Atheists in the World Now I come to speak of the Testimonies themselves alledged here for the confirmation of John's Calling and Ministery The first of these Testimonies is taken out of the Prophet Malachy Chap. 3. Ver. 1. The second is taken out of Esay Chap. 40. Ver. 3. In the first is foretold the calling and sending of John Baptist to prepare the way before Christ as it is Ver. 2. In the second is shewed the manner or means how he should prepare the way of Christ Namely by crying in the Wildernesse c. Ver. 3. To begin first with the Testimony of Malachi Behold I send my Messenger c. In the Prophet Malachi the words are read somewhat otherwise then they are cited here by St. Mark for there the Prophet brings in Christ himself speaking of John Baptist and promising to send him before his own face but here St. Mark alleageth the words in the person of God the Father promising to send John Baptist before his Son Christ the Messiah But this comes all to one effect whether it be said that Christ as God sent John before himself or that God the Father sent him before Christ for this Action of sending John is common to the Father and the Son both And it is true both that God the Father sent him as as it is expresly said Joh. 1. 6. and also that Christ as he is God did send him too In the words we may consider more particularly two things 1. The calling of John in these words Behold I send my Messenger 2. The Office or Function unto which he was called 1. To go before the face of Christ 2. To prepare the way before him Behold This word is used often as a note of some weighty matter that is spoken of and so seemeth to stir up our attention unto it Sometimes also it signifies the certainty of the thing spoken of It it may be taken both waies in this place I send my Messenger this is spoken of a thing to come and yet the present tense is used to shew the certainty of the fulfilling of it as if he were already sent And they are the words of God the Father touching John Baptist whom he calleth his Messenger By sending is meant the calling and appointing him c. John 1. 6. Amos 3. 2. Before thy face or presence that is before the presence of
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
you this Gospel written by St. Mark which I have made choice to go thorough rather than any of the other Gospels because it is more brief than any of the rest are and so will require lesse time St. Austin saies That Mark seems to have followed Matthew Tanquam Breviator Ejus as his Abridger or Epitomiser and he is so for the most part but not alwaies for this Evangelist hath some things which neither Matthew nor any of the other Evangelists have recorded in writing this History Before I come to the Gospel it self and to the words now read it may be fit to speak somewhat though briefly touching the Title of this Book It is called The Gospel according to Mark for so the words are read in the Original Now this Title containes two things 1. The general Name given to the whole Book called the Gospel 2. The Pen-man or Writer of it Mark. Touching the first The word Gospel is a common name to al the Books of the four Evangelists The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify in general any good or joyful tidings but more properly and peculiarly it is in the New Testament applyed unto that most joyful Tydings of all other concerning Christ Jesus his coming in the Flesh to work our Redemption and concerning our Salvation and the means of it procured and wrought by him And according to this Acception the Word is used three waies 1. To signify the Doctrine of Christ and of Salvation purchased by him Mark 16. 15. Preach the Gospel to every Creature Thus it is commonly taken 2. To signify the preaching or publishing of the foresaid Doctrine of Christ as Rom. 1. 16. I am not ashamed of the Gospel c. i. e. of the preaching of it And thus the word is to be taken in the 1. verse of this present Chapter which I have now read as we shall see by and by 3. This word Gospel doth sometimes signify nothing else but the History or Narration of those things which Christ did and spake on earth when he first brought this glad Tydings of Salvation to us in his own Person Acts 1. 1. And thus the word is used in the Title of this Book and of the other three Evangelists Further It is called The Gospel according to Mark by which phrase is meant that St. Mark was the Writer or Pen-man of it not the Author or Inditer of it for that was the Holy Ghost Vide Paraeum Prooem in Matth. What Mark it was that wrote this Gospel is not certainly known but it is probably thought by Divines it was he that is called John Mark Act. 12. 12. to whose Mother 's House Peter came after his delivery from prison who is also mentioned by the same name Act. 15. 37. It is also thought to be the same Mark of whom both Paul and Peter do make honourable mention Col. 4. 10 11. Paul saith he was one of his work-fellows to the Kingdom of God and Peter 1 Epist 5. 13. calleth him his Son by which honourable testimonies given him it may appear that although he was none of the twelve Apostles whereof two only i. e. Matthew and John were Writers of the Gospel yet he was a man of great account in the Church Some of the ancient as Eusebius and Hierome do write that he was the Disciple and Companion of Peter and that he received his Gospel from the mouth of Peter putting that into writing which he had heard Peter preach and further that this Gospel being written by him was afterward approved and allowed by Peter See Euseb lib. 2. c. 14. Hieronym Catalog in Marcol But this I leave as uncertain Howsoever most certain it is that the Writer of this Gospel was infallibly assisted by the Holy Ghost in the writing of it and so this as well as the other three Gospels is of Canonical authority according as the Chuch hath alwaies from the first writing of it received and approved it so to be we therefore are still to embrace and hold it in like manner to be of Divine authority So much of the Title set before this Book Now to come unto the Book it self The general scope and drift of which as also the other Books of the Evangelists is to shew and prove that Jesus of Nazareth the Son of the Virgin Mary is the true Messiah and Saviour of the World which was promised in the Old Testament and foretold by the Prophets and which was in due time exhibited and sent of God the Father into the World Joh. 20. 31. And this St. Mark doth prove in his Gospel by shewing how those things which were foretold by the Prophets concerning the Messiah were fulfilled in this Jesus the Son of Mary which being so he must needs be the true Messiah Touching the sum of this Gospel it contains the history of Christ In which history four things are recorded by St. Mark concerning our Saviour 1. The course of His life and actions or the history of His sayings and doings till a little before His death This reacheth unto the 14. Chapter of this Gospel 2. The history of His Passion and Sufferings Chap. 14 and 15. 3. The history of His Resurrection Chap. 16. unto the 19. Verse of it 4. and lastly The history of His Ascension briefly set down in the two last Verses of that Chapter Touching this Chapter five things are recorded in it 1. The solemn Baptism of Christ 2. His temptations 3. His preaching in Galilee c. 4. Calling of four Disciples 5. Certain Miracles Vide ver 12. In the Baptism of Christ consider two things in order 1. A description of the person which baptized Him which was John the Baptist unto the 9. Ver. 2. The Baptism it self laid down Ver. 9 10 11. Touching the description of John Baptist he is set forth to us by the Evangelist two waies 1. By his publick Office and Ministery from the 1. Ver. to the 6. Ver. as also Ver. 7 8. 2. By the austerity and strictness of his private life Ver. 6. Touching the history of his publick Ministery the Evangelist layeth down First A Preface to it Ver. 1. Secondly The history it self To begin with the Preface Ver. 1. The beginning of the Gospel of Jesus Christ the Son of God These words are to be taken not as a general preface to this whole Book but onely as a more particular preamble set before the history of John Baptist his publick ministery The beginning of the Gospel By the Gospel understand here not the history of this Gospel but the preaching or the publishing of the doctrine of the Gospel touching the glad tydings of Salvation by Christ and we must note that these words have relation unto the 4th Ver. following where it is said that John Baptist preached the Baptism of Repentance for the remission of Sins and the meaning is this as if the Evangelist had said The preaching of John Baptist was the first
the words imply an ordinary conversing with his Apostles 1 Joh. 1. 1. St. John saith that himself and the other Apostles had heard and seen with their eyes and that with their hands they had handled the Word of life that is Christ Jesus according to his humane Nature which shews how familiarly and ordinarily the Apostles conversed with Christ following him up and down wheresoever he went Quest Quest Did all the Apostles thus follow Christ and converse with him ordinarily Answ Answ Not all but onely the twelve which were first called therefore Paul though an Apostle yet being none of the twelve is exempted from the number of those Apostles that followed Christ and conversed with him before his Passion and Ascension Object Object 1 Cor. 15. 8. He saith that Christ was seen of him Answ Answ He saw him onely in Visions and that at three special times 1. In the way to Damascus Act. 22. as may appear by the speech of Ananias to him ver 14. 2. When he was imprisoned at Hierusalem Act. 23. 11. The Lord stood by him and said Be of good cheer Paul c. 3. When he was caught up into the third Heavens where he heards words unspeakable c. 2 Cor. 12. 2. It is most likely that then also he saw Christ in his Glory Paraeus in 1 Cor. 15. 8. Thus Paul saw Christ sundry times in extraordinary Visions after his Ascension but he did not see him or converse with him before his Ascension in such sort as the twelve Apostles did This therefore was the Prerogative of the twelve to see and hear Christ and to converse with him ordinarily upon Earth Vse Hence gather the truth and certainty of the Doctrine of the Gospel contained in the writings of the Apostles For they living and conversing with Christ heard his teaching and knew his mind and that which they learned of him they either wrote themselves or else delivered it to others to write See Luke 1. 1 2. This consideration serveth to strengthen our Faith touching the truth and certainty of those things which are left written in the books of the New Testament Observ 2 Observ 2. I will make you to be Fishers c. Hence learn that the main thing at which all Ministers and Preachers of the Word should aim in their Ministry is to take men like fish in the Draw-net of the Word that is to draw them out of the Sea of this World and out of their natural estate and to bring them unto God In a word to call and convert men and women unto God and so to save their Souls This is that unto which our Saviour Christ did chiefly ordain and appoint his Apostles when he called them to that Office that they should become fishers of men that is that they should labour in nothing so much as in this that by their Preaching they might gain Souls unto God So Luke 5. 10. Christ tells Peter hereafter thou shalt catch men shewing what was the thing he should chiefly labour in for the time to come even to take mens Souls in the Draw-net of the Word This also was Paul's chief aim and drift in all his Ministry even to win men unto God 2 Cor. 12. 14. I seek not yours but you and 1 Cor. 9. 22. I am made all things to all men that I might by all means save some The words may be understood not onely of his private conversation but also of his Preaching and Ministry that in it he did conform himself so far as he might to the different dispositions of men that so he might gain them unto Christ Shewing what is the main scope which Ministers should shoot at in their Ministry even the gaining of Souls to God or the taking or catching of mens Souls as it were in the Net of the Word preached Use 1 Use 1. This is for the reproof of such Ministers who in the Exercise of their Ministry aim and seek rather after their own gain profit credit or preferment in the World than at the winning of their People to God they fish more for Benefices and Church-livings than for the Souls of men Use 2 Use 2. This must teach the People to shew themselves ready and willing to be caught in the Net of the Word preached and by it to be drawn out of the Sea of the wicked World and out of the deep Waters of their own sins and corruption in which they ly and live by Nature And to this end all sorts must be admonished diligently to repair to the places where the Net of the Word is cast forth and laid by the Lord's Fishermen As ever thou desirest to have thy Soul caught and taken in the Lord's Draw-net which is his Word so be careful to come unto the Net and to the place where it is cast out else thou canst not be taken in it and yet if thou be not taken in it and drawn by it out of the Sea of thy sinful estate thou canst not be saved Be not then slack to come to this Net of the Word that thou mayest be taken in it Happy are all they that are caught in it c. Observ 3 Observ 3. See here the excellency of the Calling of Ministers in that it hath so excellent an Object about which it is conversant namely the gaining of Souls to God by Preaching This is to be Fishers of men Hence is it that they are said to save others as 1 Tim. 4. ult Take heed to thy self and to thy Doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee Now there is no work more excellent than the saving of Souls See Jam. 5. 20. Which shews the excellency of the Minister's Calling in that it is conversant about so excellent and precious a work as the gaining of Souls to God Other Callings are conversant about mens bodies and goods or outward estate but the Office of Ministers is to labour in saving Souls Use 1 Vse 1. To encourage Ministers to do the duties of this excellent Calling with diligence and faithfulness they cannot labour too much in so worthy a Work they should think no pains too great to save one Soul This is more than to save a thousand mens bodies from drowing or burning c. Use 2 Use 2. What cause then have the People to have their Pastors in singular love and esteem for their works sake as Paul warneth 1 Thes 5. 12. We love the Physitian that useth means to save our bodies c. Mark 1. 17 ad 21. And I will make you become Fishers of men c. Nov. 22. 1618. Observ 4 IN that the Ministry of the Apostles is compared to the trade of Fishermen which is a painful trade Luke 5. 5. Observat 4. Hence we may gather that the Calling of a Minister is no easy Profession but laborious and painful The Fisherman hath no need to be idle but to be much imployed either in
Chrysostom Praefat. in Epist ad Rom. even from ignorance of the Scriptures hence have sprung a multitude of pernitious heresies c. And not to go further we see it true at this day in many ignorant people which neglect the reading of the Scriptures and the hearing of them read and interpreted by others for what absurd and sensless opinions and errours do they run into as to think That Faith is a man's good meaning That they may be saved by their good prayers and good deeds That the Ten Commandements and Apostles Creed are Prayers That a man may swear to any thing that is true That it is no oath to swear by Faith Troth Mass Fire Bread c. That a man may repent when he will That howsoever a man live yet if upon his death-bed he do but say Lord have mercy upon me he is certainly saved That there is too much preaching and that a man need not go to so many Sermons unless he could follow them better c. Whence come these swarms of foolish and absurd errours but from the ignorance and contempt of the Scriptures which raigneth in many most truly may it be said of them as of the Sadduces They erre not knowing the Scriptures Would we then be kept from such errours Then give our selves more and more to the study of the Scriptures searching them daily by private reading or hearing them read and neglecting no opportunity of hearing them opened by publike teaching This is the only way to come to sound knowledg of the truth and to preserve us from gross errours and all absurd and dangerous Opinions in matters of Religion Mark 6. 15. Others said That it is Elias And others said That it is a Prophet c. June 24. 1621. Observ 4 LAstly here we may learn That the having of the Books of Scripture and bare reading of them is not sufficient to keep any from errours so long as they conceive not the true sense of Scripture The Jews in our Saviour's time had the Books of Moses and the Prophets and read them yet because they misunderstood them therefore they erred so grosly touching the Person of Christ and touching the coming of Elias as we see here So the Scribes and Pharisees had the Books of Scripture and read them and were very skilful in the letter of them yet because they misunderstood them they run into grosse Errours So the Jews at this day have the Books of the Old Testament but not understanding them they hold many gross errours and damnable heresies So also the Papists and other Hereticks Use Vse This teacheth us not to rest contented with the having and bare reading of the Scriptures nor with the literal knowledg of them as if this were enough to lead us into the truth and to preserve us from errours This alone is not sufficient without the true understanding of the Scriptures Labour therefore above all for this and pray daily unto God to open thy Understanding to conceive his Word aright Luke 24. 45. our Saviour opened the Understandings of his Disciples that they might understand the Scriptures So he must do unto thee else thou shalt be never the better for reading the Scriptures or hearing them read Rest not then in bare reading but remember the speech of Philip to the Eunuch Act. 8. 30. Understandest thou what thou readest If not all thy reading is unprofitable it cannot either ground thee in the truth or preserve thee from errour If an Englishman travelling by the way in France and meeting with a Frenchman should enquire the way and he should give him good directions in the French Tongue the Englishman not understanding a word of it were never the wiser but might for all that lose his way So though the Word of God give most excellent directions to guide thee in the right way to heaven yet if thou understand not the language of it what art thou the better Though thou wert never so skilful in the letter or Words and couldst repeat whole Chapters or Books of Scripture by heart yet if thou be ignorant of the true sense and not able rightly to apply the same to thy self thy literal knowledg is nothing worth The Scriptures are still but as a sealed book unto thee or as a rich treasure of gold locked up fast in a Chest whereof a man hath no use The Word of God consists not in the letters and syllables but in the sense if thou hast the former without the latter thou hast but the shell of the Scriptures without the kernel and the body without the soul and life of them Labour therefore and use all good means to come to true understanding of the Scriptures especially in all doctrines needful to salvation To this end frequent the publick Ministery and read the Scriptures with diligence and attention to the matter more than to the words and with an humble and teachable mind denying thy own wisdom and carnal reason and submitting thy self wholly to be taught of God And joyn prayer unto God that he which shutteth and no man openeth and openeth and no man shutteth may open thy Understanding to conceive his Word aright Verse 16. But when Herod heard c. Here the Evangelist repeateth Herod's opinion of Christ shewing how he was settled in it and would not be otherwise perswaded notwithstanding the different opinions of others The cause of his being so rooted in this opinion was his guilty Conscience which did so accuse him for beheading John and made him to fear that he was now risen more powerful than he was before to reprove and convince him of sin The main matters of Instruction which the words afford have been handled upon the 14 Verse Only one Point more we may here profitably observe Observ Observ In that Herod's Conscience accusing him for beheading John he is so possessed with fear of John's being risen again that he cannot be perswaded otherwise we may here gather That the terrours which sin breedeth in the conscience of the wicked do take very fast hold on their Conscience so as they cannot be shaken off so long as the guilt of their sins remaineth There is no outward means available to cure a guilty conscience of those fears and terrours which sin causeth in it no bodily Physick will do it no mirth recreation or company no help advice or perswasion of friends can do it Herod no doubt was much perswaded by his Servants and Courtiers and by some of the Jews that John Baptist was not risen and therefore that he need not to fear him yet we see his sin lying on his Conscience doth so terrifie him that all their perswasions cannot cure him of that inward terrour or set him free from it The like we may see in Cain though he removed his dwelling into the Land of Nod Gen. 4. 16. wandring up and down and though he be took himself to building Verse 17. yet neither his wandring from place to place nor his
Now all these things happened to them for our examples and are written for our admonition upon whom the ends of the World are come See Hos 8. 12. As the antient Satutes of the Land which are yet in force did not onely bind those in whose time they were inacted but us c. Use 1 Vse 1. To confute the Anabaptists who reject the Books of the Old Testament as if they concerned not us in these Times contrary to the expresse testimonies of Scriptures before alledged and contrary to that 2 Tim. 3. 16. All Scripture c. Use 2 Vse 2. See how needfull for Christians in all Ages and for Us in these Times to be well acquainted with the Doctrine of the Word of God and to have it dwell in us richly in all Wisdom c. Col. 3. 16. Seeing it doth as neerly concern us to know believe and practise this Doctrine as it did those which lived at the very time when it was first Preached and Written Here then we must be stirred up to the diligent use of all good meanâ— whereby we may come to be grounded in sound knowledge of the Scriptures especially to attend diligently on the publick Ministery and to joyn therewith private searching of the Scriptures c. Hearing and reading of the Word is as necessary for us now in these Times as ever it was for any that have lived before us since the Scriptures were first written and the Doctrine of it now as neerly concerns us to know believe and practise as it did them Let none be so ignorant or profane as to think that the Precepts Examples Reproofs c. recorded in Scripture do not concern them because written so long ago By these thou must one Day be Judged as well as they Use 3 Use 3. This must teach us in hearing the Word Preached to apply all that is taught unto our selves every Instruction Exhortation Precept Reproof Threatning Promise c. labouring to make some use of all to our own Souls for the beating down of sin in us and the building up of us in Grace towards God's heavenly Kingdom remembring that every Text and Portion of Scripture handled doth neerly concern us as well as those in whose time it was written So also in reading or hearing the Word read we are to apply and make use of all that is read to further us in sound knowledge and Christian practises remembring that all Scripture is profitable and necessary as well for us now as in former times and that whatsoever is written aforetime is written for our Learning c. So much of the manner of alledging this testimony of the Prophet Esay against the Scribes and Pharisees Now follows the matter or substance of the Testimony which contains a sharp censure or reproof of the Jewes in the Prophet's time and of these Scribes and Pharisees in our Saviour's time for two speciall sinnes 1. Hypocrisie in that they made great shew of outward worship but no conscience of inward They honoured God with their Lips when their Heart was far from Him 2. Superstition and Will-worship in that they taught for Doctrines the Commandements of Men where also this their Superstitious Will-worship is further set out by the adjunct or property of it in that they are said To worship God in vain This People This is literally to be understood of those antient Jews which lived in the Prophet Esay's time but prophetically and by way of application it is to be referred also unto these Hypocriticall Pharisees and Scribes which our Saviour here taxeth Honoureth me That is serveth and worshippeth me The effect put for the cause because such as serve God aright do thereby honour Him he accepting that service as an honour done unto Him Yet here we must not understand any true and upright serving or honouring of God but such as was in shew and appearance onely q. d. This People seemeth to honour me or maketh great shew c. With Lips That is with the body and outward Man It is spoken by the figure Synechdoche whereby a part is put for the whole the Lips named for all parts of the Body with which Service is outwardly performed unto God the reason is because the principall parts of outward worship are performed with the Mouth and Lips Quest Quest Doth the Prophet here condemn the outward serving of God with the Body Answ Answ Not simply or absolutely for God requireth that as well as inward worship but so far forth only as this externall worship was severed from the internall of the heart as the words following shew But their Heart is far c. Isa 29. 13. The words are these They have removed their Hearts far from me But there is no difference in the sense onely St. Mark alledgeth them somewhat more briefly than they are found in the Prophet Now by Heart understand the Inner-man which is sometime called the Soul and Spirit comprehending all the faculties and powers thereof as the Understanding Will Affections c. 1 Pet. 3. 4. called the hidden man of the heart Is far from me That is from yielding any true honour service or obedience unto me So much of the sense of the words Doctr. Doctr. Hence we may learn this Point of Instruction That it is the property of Hypocrites to make great shew of honouring God by outward service of the Body when in the mean time they are not carefull to give him the inward worship of their Hearts and Souls They draw near to God with the outward man but their inner-man is far estranged from Him Thus it was with the Hypocriticall Jews in the Prophet Esay's time as he justly complained So Ezek. 33. 31. they were forward to come and sit before the Prophet and to hear him with outward ears but their hearts went after covetousness So the Scribes and Pharisees in our Saviour's time were forward in outward Duties of Religion and of God's worship as Prayer Fasting outward sanctification of the Sabbath c. but their hearts were far estranged from God and were not upright before him in performance of those Duties therefore our Saviour here reproveth this their Hypocriticall serving of God by this testimony of the Prophet Esay Matth. 23. 27. Woe to you Scribes and Pharisees Hypocrites for ye are like unto whited Sepulchers which indeed appear beautifull outward but are within full of dead mens bones and all uncleanness Even so ye also c. Luke 18. That proud Pharisee which went up to the Temple to pray was forward in the outward worship of God honouring God with his Lips by Prayer and Thanksgiving but his Heart was far from God being carryed away with pride and self-conceipt of his own Righteousnesse and therefore he was not justified before God Cain offered Sacrifice but not his Heart to God Judas drew neer to God in outward Duties of his worship as in Preaching Prayer hearing Christ and joyning with him at the eating of the Passover but his
being interpreted the Christ. And it is even the main scope of the four Evangelist in writing the History of Christ to prove this Point That Jesus is the Christ or true Messiah Joh. 20. 31. These things are written that ye might believe that Jesus is the Christ c. This was also clearly testifyed by all the Miracles of Christ Joh. 10. 25. The works that I do in my Father's Name bear witness of me See Mat. 11. 4. Reason Reason All things foretold by the Prophets in the Old Testament touching the true Messiah are fulfilled in this Jesus Act. 10. 43. as may appear by considering some of the principal matters prophecyed of him before-hand which are these 1. Touching the Person of the Messiah That he should be both God and Man in one Person foretold Isa 7. 14. His name Emmanuel implieth this signification God with us that is God in our Flesh or Nature 2. The Birth of the Messiah or his coming in the Flesh with the Circumstances of it as the time place manner c. are foretold by the Prophets His Birth Isa 7. 14. Behold a Virgin shall conceive and bear a Son c. and Isa 9. 6. To us a Child is born c. The time of his Birth foretold by Jacob Gen. 49. 10. The Scepter shall not depart from Judah till Shiloh come that is The Scepter of Government shall not be taken away from the Jews till the Messiah come which implyes that when that Scepter should depart then they should look for the Messiah So the place of his Birth that it should be at Bethlehem Mich. 5. 2. 3. The Death and Sufferings of the Messiah are foretold together with the time and manner of them as we may see Psal 22. Isa 53. Dan. 9. 4. His Glorification which followed his Death and Sufferings with the severall Degrees of it viz. His Resurrection Psal 16. Thou wilt not leave my Soul in Grave c. His Ascention Psal 68. 18. He ascended up on High c. His sitting at the right hand of God Psal 110. The Lord said to my Lord Sit thou on my right hand c. Now all these things foretold by the Prophets touching the Messiah are every one fulfilled in this Jesus the Son of the Virgin Mary as may easily appear by comparing the Places and Predictions of the Prophets before mentioned with the History of the four Evangelists in which all those things are plainly fulfilled in this Jesus But I will not further insist upon the clearing of it Vse 1 Vse 1. To convince the blind and obstinate Jews at this Day denying this Jesus to be the Christ or true Messiah promised and foretold by the Prophets notwithstanding that they have the Books of the old Testament and do daily read the things foretold by the Prophets touching the person of the Messiah and touching his Birth and time of his coming c. and seeing them to be fulfilled in this Jesus the son of Mary yet believe not that he is the true Messiah but look for another yet to come yea notwithstanding that themselves are driven to confesse that that time is expired many hundred years ago wherein the Prophets foretold he should come yet for all this they remain still obstinate in their wilfull blindnesse and unbelief unto which they are justly given up of God Rom. 11. 25. Blindnesse or hardnesse is happened to Israel untill the fulnesse of the Gentiles be come in We are to pity them and to pray unto God for them that the Vail may be taken from their Eyes and that they may be converted to believe in this Jesus the onely Messiah that they may be saved by him The rather we are to do this because God hath not for ever shut them up in Unbelief but for a time as the Apostle sheweth in the same place Rom. 11. therefore we are to be the more earnest with God in prayer to call and convert them to the Faith of Christ in that due time which he hath appointed Vse 2 Vse 2. Teacheth us to receive and imbrace this Jesus by Faith as the onely true Messiah ordained and sent of God and to seek Redemption and Salvation in him alone renouncing all other false means of Salvation as those which the Papists have brought in as mediation of Angels and Saints-departed which they joyn with Christ also merit of good Works humane Satisfactions Popes Pardons c. remembring what is said Acts 4. 12. There is no Name under Heaven given among men whereby we must be saved but onely by this Jesus the Son of the Virgin Mary and the true Messiah Therefore seek forgiveness of Sins and Salvation in this Jesus in this Christ alone in whom it is hid and who is the onely Fountain of Life and Salvation Joh. 5. 11. This is the Record That God hath given to us eternall Life and this Life is in his Son that is in this Jesus Christ who is not onely the Son of Man but also the very naturall and eternall Son of God Doctr. 2 Doctr. 2. Further from this speciall Title given here unto our Saviour being called the Christ or the anointed of God in regard of his speciall calling to the Office of Mediatour We learn That Christ Jesus the Son of God did not take upon Him his Office of Mediatour to be the High Priest Prophet and King of the Church without a Calling from God but He was spiritually anointed and called of God unto this Office Isa 61. 1. The Lord hath anointed me to preach good tydings unto the meek He hath sent me to bind up the broken-hearted c. Hebr. 5. 5. Christ glorified not himself to be an High Priest but he that said unto him Thou art my Son c. Now this spirituall anointing or calling Christ to his Office of Mediatour includeth two things in it 1. The solemn Consecrating of him to this Office in God's eternall purpose Joh. 6. 27. Him hath God the Father sealed 1 Pet. 1. 20. Said to be fore-ordained before the foundation of the World Note that this is to be understood of Christ not as He is God but as He is Mediatour God-and-Man for so He is inferiour to God the Father and so he is said to be ordained of Him to this Office of Mediatour The second thing contained in this anointing and calling of Christ is the qualifying or furnishing of him with perfection of all Graces needfull for discharge of this Office of a Mediatour and that not onely as he is God but even in his humane Nature Psal 45. 7. God thy God hath anointed thee with Oyl of Gladness above thy fellows Isa 61. 1. The Spirit of the Lord is upon me because the Lord hath anointed me c. Acts 10. 38. anointed with the Holy Ghost and Power Joh. 3. 34. The Spirit given him not by measure Vse 1 Vse 1. Seeing Christ Jesus took not his Office of Mediatourship upon Him without a calling but was annointed of
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
to suffer which though it be not expressed in the words yet is it to be understood or else the Sentence is imperfect q. d. As it is written that the Son of Man that is my self should suffer many things So likewise is it appointed of God that John Baptist my Harbinger or Servant should be evil entreated and suffer much hard measure in the World at his coming Vide Gualter et Jansen in loc As it is written that is Fore-told in the Writings or Books of the Prophets in the Old Testament Quest Quest Where or in what Books of the Prophets was this fore-told Answ Answ In sundry places but specially in these Dan. 9. 26. The Messiah shall be slain or cut off Isa 53. throughout the Chapter He was wounded for our Transgressions He was bruised for our Imquities Oppressed and afflicted He was brought as a Sheep to the slaughter He was cut off from the Land of the Living He hath powred out his Soul unto Death c. Psal 22. the very particular manner of his Sufferings was fore-told Ver. 14. I am powred out like Water and all my Bones are out of joynt Ver. 16. They pierced my hands and my feet I may tell all my Bones c. They part my Garments among them c. Son of Man that is Christ himself This Title He gives himself in respect of his Humane Nature c. That he should suffer many things that is Many Afflictions Miseries and Punishments laid upon him of God with many Abuses Wrongs and Indignities at the hands of men and that for the sins of Mankind See Chap. 8. ver 31. And be set at nought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is be greatly contemned vilified and made nothing of In the words consider 1. The Person who was to suffer The Son of Man 2. The Sufferings of Christ fore-told by him 3. The Proof or Confirmation of them by Testimony of Scripture Of the first I have often spoken before lately upon Ver. 9. Observ 1 Of the second Observ 1. The Sufferings of Christ Jesus our Saviour which he was to suffer for the sins of Mankind were not one or few but manifold Many miseries and punishments were imposed on him of God and many abuses and indignities offered him by men and all for our sakes Thus was it written of him before-hand by the Prophets to shew that it was so ordained of God Touching these manifold Sufferings of Christ see some Questions answered before Chap. 8. 31. Vse 1 Use 1. See by this the heinousness of our Sins how offensive to God and hard to be taken away and God's Wrath appeased in that Christ Jesus the Son of God must not onely suffer but so many things Vide Chap. 8. 31. Use 2 Use 2. To humble us with godly sorrow c. Vide ibid. Mark 9. 12. And be set at nought Dec. 24. 1626. Doct. Doctr. THat one great and principal part of Christ's Sufferings which he was to endure for us was the great Contempt Ignominy and Disgrace amongst men which he was appointed to suffer So it is reckoned here and particularly named as a main part of his Sufferings yea this only among all his manifold Sufferings is named to shew the greatness of it So in other places See before on Chap. 8. Ver. 31. Vse Use See that it is no easy matter to suffer contempt and disgrace in this World and at the hands of men for Christ's sake but a hard and grievous triall One chief part of Christ's Sufferings was to be set at nought If so hard for him to bear how much more for us c. See Hebr. 11. 36 37. and 1 Cor. 4. 13. Experience proves this to be hard to Nature for many can better bear pain loss of goods c. than reproaches mockings c. Other Uses see before Chap. 8. 31. Now followeth the Proof or Confirmation of Christ's Sufferings by Testimony of Scripture being foretold by the Prophets As it is written c. Quest Quest Where or in what Books of the Prophets is this written Answ Answ Vide suprà Quest Quest Why were the Sufferings of Christ fore-told in the Writings of the Prophets so long before Answ Answ For these Reasons 1. That the faithful who should live at the time of Christ's coming in the Flesh and of his suffering when they did see these things fulfilled in Christ Jesus alone might thereupon be moved to believe undoubtedly that he was the true Messiah and should not look for any other 2. To teach the Church of God among the Jews what manner of Redeemer and Saviour their Messiah was appointed to be namely a spiritual Redeemer and Deliverer not a temporal King coming in earthly Pomp and Glory not one that should by force of Arms or external Power deliver them from their Enemies but such a Redeemer as should save and deliver them from their Sins and the Wrath of God by suffering death and the greatest contempt and abasement for them 3. To the end that when they should see Christ Jesus to suffer these things at the hands of the High-Priests and Pilate c. they should not be offended in as much as he suffered nothing but what was fore-told by the Prophets long before Observ 1 Observ 1. The truth and certainty of the Article of Christ's Sufferings forasmuch as all that he was to suffer was fore-told by the Prophets and therefore was of necessity to be fulfilled in due time for otherwise the Predictions of the Prophets should have been found false but this was impossible in as much as they spake and wrote by the immediate direction and infallible assistance of the Holy Ghost Therefore it was a matter of necessity in this respect that Christ should suffer because otherwise the Prophecies that went before of his Sufferings could not be fulfilled and this was one special cause why he suffered and was to suffer so many things that so the Scriptures of the Prophets might be fulfilled Luke 24. 26. And therefore the Evangelists in setting down the History of the several parts of Christ's Sufferings do often alledge this cause that the Scripture might be fulfilled And for the same cause though our Saviour had power to have saved himself from death yet he would not See Matth. 26. 53 54. Now as it was necessary in this respect that Christ should suffer because otherwise the Prophecies going before of him could not be fulfilled so it is as certain that he did in due time actually suffer as appeareth by the History of the Evangelists recording the same unto us which therefore being compared with the Writings of the Prophets ought generally to confirm our Faith in this Article and Doctrine of Christ's Sufferings Otherwise that Reproof of Christ Luke 24. 26. will take hold of us O Fools and slow of heart to believe all that the Prophets have spoken c. Therefore labour undoubtedly to believe and rest assured of the Truth of Christ's Sufferings and of the
without the Ministry of the Word to season us and make us savoury and acceptable to God as ill and worse than we can be without salt in our houses to season our meats c. Which therefore shews the misery of all such people and Congregations as want this Spiritual salt of the Word Preached to season them and make them acceptable Sacrifices to God How shall such be seasoned for God how shall the corruption of sin be dryed up and purged out of their hearts and lives how shall they be renewed and sanctified and so become savoury and pleasant to the taste of God himself without this salt of the Word of God to season them c They must needs be unsavoury yea rot and stink in their sins c. Oh then the blindnesse and sottishnesse of such as can be without this spirituall heavenly salt of the Word of God and feel no want or misse of it c Use 3 Vse 3. See what is to be done of all such as do desire to be accepted of God as Spiritual sacrifices they must labour to know and feel themselves spiritually seasoned for God and made savoury for his taste as it were by this salt of the Word preached To this end they must not only be careful to settle their dwellings in such places where they may enjoy the Ministery of the Word but also so to live under this Ordinance of God that they may be indeed truly seasoned therewith having the corruption of sin dryed up in them by this salt of the Ministery and the work of sanctifying grace wrought in them which may make them savoury and pleasant to the taste of God himself Look to this every one of you The rather because all that do live under the Ministery of the Word are not truly seasoned and made acceptable to God by the power and vertue of it many are like the Fish which live in the Sea and yet are as fresh as if they had never been there c. Therefore think it not enough to live in this Sea or salt-pit of the Ministery but see thou be truly seasoned by the divine power and vertue of it purging out the corruption of sin from thee and sanctifying thee throughout and giving the spiritual savour of grace to thee that thou mayst be accepted of God Labour to be truly seasoned by this salt of the Word 1. In thy mind and understanding being enlightned by it to know the Will of God c. 2. In thy heart and affections to have them purged and sanctified by faith 3. In thy whole life and practice Col. 4. 6. Vse 4 Use 4. This should teach Ministers so to preach the Word of God that it may serve as salt to season men for God in a spiritual manner and to make them savoury and acceptable to him by drying up and purging out of them the corruption of sin and working in them the grace of true sanctification which may give unto them a spiritual taste and relish c. Therefore they are not only to deliver general doctrines or truths of the Word but to make particular application of them to the people to work upon their hearts c. Eccles 12. 11. The words of the wise are as goads and nayls fastened c. Observ 3 Observ 3. In that the doctrine of the Word and Ministery of it is here compared unto salt we may hence take notice of one other Property or Effect of it in which it doth resemble salt besides that property of seasoning before mentioned namely this That as salt being of a hot and dry temper is apt to bite and fret the raw skin or flesh of ones body being applyed to it So the Word of God preached and applyed to mens Consciences in the Ministery of it is apt to fret and bite the corrupt Consciences of such as hear it and to cause pain and grief in them which is especially to be understood of the doctrine of the Law discovering and reproving the sins of men and threatning the Judgments of God against the same whereby the guilty Consciences of men are fretted and bitten as it were So Act. 2. the Jewes were pricked in heart at Peter's Sermon c. Use 1 Use 1. See the cause why men of corrupt Minds and Consciences are so apt to fret and fume against the Ministery of the Word and Ministers of it It is because the Word doth first fret and bite them in their Consciences c. Therefore Ministers are not to think strange or be discouraged hereat c. Use 2 Use 2. This must teach all such as desire to be spiritually purged and seasoned for God by this salt of the Ministery to be content and willing also to feel the fretting and biting vertue of it in their Consciences c. and patiently to endure the reproofs of it c. This salt of the Word must first bite and fret thee before it can purge or season thee Observ 4 Observ 4. Though the Ceremonial Law be abolished by Christ's death in regard of use yet here we may see that it is still needful and profitable for us to read and be acquainted with the Ordinances of that Law set down in the Books of Moses as touching the legal sacrifices c. because otherwise we cannot understand sundry places of the New Testament in which there is allusion made to those Ceremonial Rites and Ordinances as in this place and many other especially in the Epistle to the Hebrews Which therefore confuteth such as think there is now no use at all of the Ceremonial Law c. Mark 9. 50. Salt is good but if the salt have lost his savour c. Januar. 6. 1627. IN â—he former Verse our Saviour shewed the nature and use of the Ministery of the Word or of the Doctrine of the Gospel preached and applyed as also the necessity of it by comparing it with the salt used in thâ— legal Sacrifices to season them that they might be acceptable to God Now in this Verse he takeâ— occasion from that which he spake before touching the Ministery of the Word to spâ—ak further to his Disciples touching the Ministers themselves and touching their Ministerial gifts and the uâ—e or exercise of them and that by comparing Ministers unto salt in regard of their Ministerial Office and â—unction For so upon further meditation on this Text I do take these words to be properly meant of Mâ—nisters themselves rather than of the Ministery or Doctrine preached by them so that the word Salt is somewhat otherwise to be taken in this Verse than in the former There it signified the Doctrine or Miâ—istery of the Word here it signifies properly the Ministers themselves yet not simply considered in regarâ— of their persons but in regard of their Ministerial Calling and Office in respect whereof chiefly they aâ—e here resembled unto salt And that the words of this Verse are thus to be taken may appear by compaâ—ing them with Matth. 5.
Christs person that he did believe him to be the true Messiah and Saviour of mankind promised in the old Testament and foretold by the Prophets and consequently that he was both able and willing to help and relieve him in his present misery by restoring his sight unto him Further it is probable that this was the common title by which the Messiah was usually called and known amongst the Jews in our Saviours time as may appear by comparing this place with other places of the Evangelists where the same title is given unto him as Matth. 9. 27. and Matth. 15. 22. The reason is because he was to be born of the seed and posterity of David as was foretold by the Prophets Jer. 23. 5. Behold I will raise unto David a righteous branch c. Quest Quest How came this blind man to know and believe that this Jesus was the Messias Answ Answ 1. By the fame of his Doctrine and Miracles which he had heard of 2. By the special motion and instinct of the Spirit of God working this faith in his heart Observ 1 Observ 1. This poor blind beggar knew more of Christ's Person than the Learned Scribes and Pharisees and other great men amongst the Jews did at that time viz. that he was the true Messias c. Which teacheth us That God doth sometimes reveal the mysteries of faith or doctrine of Christ and of the Gospel to poor and mean men and hideth it from the great men of the World yea he doth often and usually thus Luke 10. 21. I thank thee O Father sayes our Saviour Christ that thou hast hid these things from the wise and prudent and hast revealed them to babes c. This the Lord doth to shew that he is no respecter of persons in revealing the knowledg of his Will unto men Use 1 Use 1. See the reason why a poor or mean Christian may sometimes see more of the truth in matters of Faith and Religion than others that are great men of the World It is because the Lord doth often reveal the mysteries of his Will to such mean persons and doth hide the same from great ones c. Vse 2 Vse 2. Teacherh us not to despise or reject the judgment of the poorest or meanest Christian in matters of Faith and of Religion but to embrace and esteem well thereof seeing God may and doth-sometimes reveal more to such a one than he doth to men of great learning and accompt in the World Observ 2 Observ 2. Jesus the Son of the Virgin Mary is the Christ or true Messiah and Saviour of the World promised of God and foretold by the Prophets in the Book of the Old Testament in that he was born of the seed of David according to the flesh Rom. 1. 3. as it was foretold by the Prophets that the Messias should be This we may learn here of the blind beggar who truly believed and confessed him to be the Son of David in this sense And this is the very summe of the History of the Gospel for proof whereof the four Evangelists have severally written the same for confirmation whereof all the Miracles of Christ were wrought Joh. 20. 30. Many other signs truly did Jesus c. which are not written But these are written that ye might believe that Jesus is the Christ c. Vse Vse To confirm our Faith in this truth touching the Person and Office of Christ that he is the true Messias and only Saviour and Redeemer of Mankind and to cause us to seek salvation in and by him alone renouncing all other means there being no Name under heaven given among men whereby we can be saved but only the Name of Jesus Act. 4. 12. But of this often before Observ 3 Observ 3. In that he calleth Christ the Son of David thereby professing his faith in him That he believed him to be the true Messiah and consequently such a person as was both able and willing to grant his Petition hence we may learn That in all prayers which we make to God we must have faith to believe and be perswaded of God's power and goodness that he is such a God as is both able and willing to hear and grant our requests so far as is good for us Heb. 11. 6. He that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him Therefore in the Preface of the Lord's Prayer we are taught to say Our Father which art in Heaven c. By which words we profess our faith both touching the power of God tâ—at he is able to hear us as being in Heaven and touching his goodness or mercy that he is willing and ready to hear us as being our Father in Christ c. This faith and perswasion of Gods power and goodness we must labour to find and feel in our selves in all our prayers which we make to God or else we can never pray with any true comfort or confidence to be heard and to receive the things we ask Now that we may believe the power of God that he is able to hear us we must consider that he is All-mighty and therefore able to do above all that we ask or think as it is Ephes 3. And that we may believe his goodnesse and mercy that he is willing and ready to hear and help us we must meditate of the greatness and riches of his mercy and of his gracious promises which he hath made to such as call upon him in truth as also touching the Merits and Worthiness of Christ for whose sake he hath promised to hear us Now followeth his Petition Have mercy upon me He doth not at first express his particular Request which was to have his sight restored to him as he saith afterward Verse 51. but he doth first in general intreat Christ to have mercy on him that is to shew his free and gracious pity and compassion on him in helping and relieving him in his present misery He doth not plead any merit or worthiness of his own but acknowledging his misery flyeth unto the mercy of Christ for help grounding his faith hereupon Observ 1 Observ 1. The first and principal thing to be desired and sought of us in all afflictions and miseries is God's free and gracious mercy that we may be partakers of it and that it may be extended toward us The first thing which this poor blind man craves of Christ is his mercy So the Saints of God in their afflictions and miseries have used in the first place to sue to God for his mercy David Psal 4. 1. Have mercy upon me and hear my prayer and Psal 57. 1. Be merciful unto me O God be merciful unto me for my soul trusteth in thee c. till these calamities be over-past Reason Reason God's free mercy is the ground and cause of all help comfort and deliverance which we desire or expect from him in our troubles and miseries As