love of all sin As it is with a sick body if Physick taken do onely stir and trouble the bad humours and not purge them it is not the better but the worse So if the Conscience be onely troubled for sin c. It followeth ver 15 16. Others said That it is Elias c. Now the Evangelist compareth Herod's false opinion of Christ with the false opinions of others who differed from him in Judgment Where 1. He mentioneth the different conceipts of others ver 15. and then ver 16. he repeateth Herod's opinion shewing how he was grounded in it in that he would not be removed from it though others about him were of different opinions Others said it is Elias c. Luke 9. 8. It was said of some that Elias had appeared and of others that one of the old Prophets was risen again By which words of Luke compared with this place of Mark it appeareth that there were three different Opinions of Christ besides that of Herod 1. Of those that thought him to be Elias 2. That he was one of the old Prophets risen again 3. Or at least That he was a Prophet not inferiour to those ancient Prophets See the like diversity of opinions Matth. 16. 14. Touching the first Opinion we must know That the Jewes in our Saviour's time held this erroneous opinion of Elias the Prophet that he was to return and live again upon earth in Person before the coming of the Messiah which Errour they grounded upon that place of the Prophet Mal. 4. 5. falsly interpreted for whereas the Prophet meaneth that John Baptist should come in the Spirit and power of Elias as appeareth Matth. 17. 12. Matth. 11. 14. Luke 1. 17. they understood him to speak of Elias coming again in his own person how that this was the conceipt of the Jews in our Saviour's time appeareth not only by this but by other places as Joh. 1. 21. Matth. 17. 10. And this Errour they hold also at this day as Buxtorfius a learned man who lived amongst them testifieth See his Book called Synag Jud. cap. 2. and in sundry other places of that Book See also Drusius in Joh. 1. 21. Touching the second Opinion of those that thought him to be one of the old Prophets risen again This they held as it is likely according to that heathenish Errour of the Gentiles That the Souls of the dead do passe into other bodies and so return to live on earth again as before with which Errour also Herod was infected as we have heard before Touching the third Opinion That he was only a great Prophet not inferiour to the ancient famous Prophets this also was a gross Errour for Christ was more than a Prophet and a far more excellent person than any of the old Prophets being indeed the Son of God incarnate and the true Messiah but this which was the truth neither Herod nor any of the rest did conceive or hold Observ 1 Observ 1. Hence gather That the Devil is a great enemy to the true knowledg of Christ labouring all that he can to keep men from it and to hold them in ignorance of Christ and in errours touching his Person and Office This was no doubt one main cause of so many gross Errours which Herod and others held touching Christ and that amongst them all none held the truth The Devil laboured to blind the eyes of their minds that they might not see the truth So it is said of him 2 Cor. 4. 4. that he blinded the eyes of reprobates that the light of the glorious Gospel of Jesus Christ who is the Image of God should not shine unto them Object Object Mark 1. 24. and elsewhere we read that he confessed Christ to be the holy One of God that is the true Messiah therefore it may seem that he is willing that others should know so much Answ Answ He made that profession of Christ in hypocrisie as we have heard not thereby to instruct others in the knowledg of Christ's Person and Office nor to perswade them that he was the true Messiah but rather on the contrary to bring the Person of Christ into disgrace and contempt and to perswade the people that he was not indeed the true Messiah because the Devil the father of lyes affirmed him so to be So that his desire and purpose was no other but to hold the people in ignorance errour and doubting of Christ's Person and Office And thus he hath still laboured in all Ages since to stir up many errours and heresies concerning Christ's Person and Office So at this day among the Papists Reas 1 Reasons 1. He knoweth well how dangerous a thing it is to be ignorant of Christ or to erre in the doctrine of his Person or Office as he is Mediatour forasmuch as there is no salvation to be had without the knowledg of Christ Act. 4. 12. None other name under heaven given among men whereby we must be saved Now none can be saved by him but such as know him aright Joh. 17. 3. This is life eternal that they might know Jesus Christ Now the Devil seeks by all means to hinder mans salvation Reas 2 Reas 2. The Devil beareth extream hatred and malice against Christ knowing him to be his greatest and most deadly enemy and enemy of his Kingdom of darkness and therefore he labours to keep men in ignorance of Christ that so not knowing him they may not believe in him nor be saved by him Use 1 Vse 1. The more the Devil laboureth and bestirreth himself to keep us in ignorance of Christ and to hold us in erroneous conceits of his Person and Offices the more careful had we need be in using all means to be well instructed and grounded in these Doctrines touching Christ and to hold fast the truth of them taking hâ—ed of all contrary Errours such as are holden and maintained by the Church of Rome and by the Lutherans Remember that it is life eternal to know Christ Jesus aright therefore to be ignorant of him or not to know him aright how dangerous is it This is death eternal to be ignorant of Christ Therefore let not Satan keep us in this dangerous kind of ignorance but use all means to come out of it Think no time too much no pains or cost too great to bestow in getting the excellent knowledg of Christ for which Paul counted all things loss c. Phil. 3. 8. and 1 Cor. 2. 2. he sayes he determined not to know any thing among them save Jesus Christ c. This knowledg is more worth than all other knowledg wisdom and learning in the world therefore seek it above all other and be the more diligent in seeking it because the Devil so laboureth to hide it from us It is not for nothing that he laboureth so much herein but because he knoweth the excellency pretiousness and necessity of this knowledg of Christ for all that will be saved Therefore as he
A Learned Pious and Practical COMMENTARY Upon the GOSPEL According to St. MARK WHEREIN The Sacred Text is Logically Analysed The meaning of the holy Spirit clearly and soundly opened Doctrines naturally raised strongly confirmed vindicated from Exceptions and excellent Inferences deduced from them All seeming Differences in the History between this and the other Evangelists fairly reconciled Many important Cases of Conscience Judiciously Succinctly and Perspicuously solved By that Laborious and Faithful Servant of Christ Mr. George Petter late Minister of the Gospel at Bread in Sussex Luke 24. 32. Did not our heart burn within us c. while he opened to us the Scriptures 2 Tim. 4. 11. Take Mark and bring him with thee For he is profitable to me for the Ministry Non potuit latere Marcum quid scriberet Nec enim inexpers erat lectionis qui ab infantiâ divinis literis imbutus exercitatus erat in lege maximè cum Apostolos sit secutus Augustin Operum Tom. 4. in part 2. Questionum ex Novo Testamento Col. 738. Edit Basil 1569. Habebat Paulus Titum interpretem Sicut Beatus Petrus Marcum Cujus Evangelium Petro narrante illo scribente compositum est Hieronym Hedibiae quaest 11. part 154. Tom. 3. Edit Lugdun 1530. LONDON Printed by J. Streater and are to be sold by George Saw-bridge at the Bible on Ludgate-Hill MDCLXI THE Preface to the Pious Reader THE Four Evangelists are by some compared to four stately white Horses drawing the Triumphant Chariot of the Gospel wherein the Lord Jesus rides gloriously in his Imperial Seat throughout the World Others refer them as Mystical Jerom in praef ad Comment in Math. Anti-Types to the four Cherubims in Solomon's Temple or the four living Creatures in the Visions of Ezekiel supporting the Throne of the Divine Majesty with their Wings lifted up on high Each of which Cherubims had four Heads or Faces That which had the face of a Lion the Ancients say did represent our holy Evangelist St. Mark Because the first thing that we read of in the beginning of his heavenly Gospel is as it were the roaring Voice of a Lion in the Desarts The Voice of one crying in the Mark 1. 3. Wilderness Prepare ye the way of the Lord make his paths streight This blessed Man is reported to have been born in the Land of Judaea possibly at Jerusalem the Head City if that be true which some conceive that the Disciples were met secretly at the House of his Mother Mary when Act. 12. 12. Peter was let out of Prison by the Angel For the Text tells us expresly that he came to the House of Mary the Mother of John whose Sirname was Mark. He was Nephew to Barnabas if that be the same Person of whom the Apostle Paul writes in his Epistle to the Colossians Some have Col. 4. 10 conceited that he was the Son of Peter the Apostle because he styles him 1 Pet. 5. 13. so in his Epistle to the dispersed Jews But I rather understand it according to Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he was his Son begotten in the Faith as Paul calls Timothy other-where I know Carion takes him to be Peter's Carion p. 589. Sister's Son and so pro more Gentis according to the rate of the Hebrews speaking of their Kindred called his Son Others deem him to be so called because of his Youth and his continual Attendance to and Assistance of Peter in the Ministry of the Gospel For by Irenaeus he is called The Iren. haeres lib. 3. c. 1. Disciple and Interpreter of Peter committing those things to writing which he received from the Dictate of Peter Jerom relates concerning him Ib. supra that he was the first Bishop of the Church of God at Alexandria in Aegypt and acquaints us moreover that it was the Tradition in his time That he did not see the Lord our Saviour in the Flesh yet that what he compiled he received from Peter's own Mouth and hath compendiously recited the History of our Lord exactly according with the Divine Truth though not in all Points in precise Order of time The same learned Father in his Catalogue of Ecclesiastical Writers translated into Greek by Sophronius observes further That St. Mark wrote this Evangelical Treatise in Italy even at Rome it self at the request of the Brethren Others say at the desire and by the direction and inditing of Peter if so as most probable then I question whether it were written at Rome For it is greatly controverted and more likely on the Negative that Peter never was at Rome whatsoever the old and bold Lyars of the Popish strain do assert But however it appears from Evidences of great Antiquity that it was approved by Peter and by his Apostolick Authority set forth to be read in the Churches of Christ as Clemens cited by Jerom in the sixth Book of his Hypotyposis hath written Papias also the Bishop of Hierapolis in Syria who lived very anciently and was the Auditor and Disciple of St. John the beloved Disciple doth make a notable mention of this Sacred Author And Philo Judaeus seeing the Order of the Church by him erected in Aegypt what time he went Embassadour to the Emperour in the behalf of his Country-men the Jews highly commended the great Charity Community Holiness and Continency of the lives of St. Mark 's Disciples It is reported by Epiphanius truly in general a grave Author but yet it is to be feared in those Collections of Haeresies and other matters that he over-ruled his Pen too much by common fame that our holy Evangelist was one of those Disciples who not understanding the Mystery of eating the Flesh of Christ fell from him and walked no more with him Joh. 6. 66 but afterwards repenting became a Proselyte to the Gospel This Story is taken up by Baronius and other sequacious Pens whereas there be Casaub in Exerc. 15 in Baron many and those of high Repute and Antiquity who assert that our Holy Man never saw our Lord walking in the Vally of his Incarnation Eutychius in his short recital of the Foundation of the Alexandrian Eutych Edit Seldâ—n Church tells us several Stories of this Person upon what a strange occasion he was instrumental by a miraculous Cure of the Finger of one Ananias a Sutor of that City towards the Conversion of him to the Faith and afterwards he did constitute him the first Patriarch of that Seat The main of which Story being crept into the Fabulous Legends I leave to the Childish Affectors of Jacobus de Voragine and such kind of tremendous Lyars and Impostors to be asserted and proved Out of more serious and grave Relators it appears that this Holy Man dyed in the eighth Hieron Euseb l. 2. c. 24. Hist Eccles Dorotheus Year of Nero and the 63d after our Lord's Birth and was buried at Alexandria Some say he was crowned with
1341 Weakness It is a motive to prayer and watchfulness 1344 The cause of it 1345 Wicked 1397. 1475. 1505. 1513 Believers may be in their Company 114 Their diligence in sin 344. 342. 343. 391. 848. 921. 1239. 1240. 1574. 1357. 1364. 1404 Their malice against Ministers 876. 1429. 1430 Society of them is dangerous 981. 982. 1393. 1595 Why they persecute the Saints 1083 Christ 's second coming will be maâ—ter of terrour to them 1411 There is no society without them 1357 Their malice against the Saints 347. 605. 847. 940. 1471. 1096. 1098. 1388. 1202. 1203. 1449 God punishes his People by them 1104. 1382 God 's using them as Instruments doth not excuse their malice 1105 Unity amongst themselves in commâ—tting sin 141. 1359. 1456 The policy of the wicked 142. 608. 942. 1204. 1660. 1442 They are timerous in the practice of Sin 848. 1361 The love of sin doth blind them 1362 They resolve to commit sin 1363 They come to heighth of sin by degrees 1366 God limits their rage 939. 1379. The society of them is aâ—â—ccasion of sin 555. 1394. It is dangerous to receive benefits from them 1395 God confounds their plots 1399 They use to move captious Questions 1404. 1405 They seek to intise others 641. 1236. 1415. 1467 They abuse holy things in their discourses 1418 Their Cruelty 1418. 1471 They are more afraid of danger then sin 849. 881. 939. 944 They sometimes fear the Saints 849 They continue in sin 917 They grow worse and worse 918. 1473 They sin against knowledg 922 God will not alwayes spare them 928 They are incorrigible 938 They are impatient of reproof 939 God over-rules their Tongues 943 They are not the better for conviction 954 They have a carnal conception of heavenly matters 962 They are ambitious 1035 What keeps them from some sins 1204 They fear Men more then God 1205 They censure the best actions 114. 164. 1216 They delight in sin 1236. 1472 They are vile in God 's account 450 In them are often many good qualities 740 We may bear a kind of love to them 741 They may in time be called 775 We should not expose our selves to them 828 Their Children imitaâ—e them 324. 477 God sometimes permits them to their will against his Servants 605 We should be merciful to them notwithstanding their Sin 621 They resemble the Devil 633 It is a great affliction to fall into their hands 644 They preferr the World before Christ 262 They sometimes acknowledg the Graces of others 297. 1452 They ordinarily ascribe the Gifts of others to outward means 298 They contemn the Message of God 's Servants 302 Their sins pollute the Earth 315 God can make the insensible Creatures witnesses against it 316 They sometimes love God 's Châ—ldren 339 They sometimes restrain others from sin 340 They are sometimes affected with joy at the Ministry 341 They sometimes obey the Word 342. 1562 They think sin a light matter 347 They sometimes reluct against sin 347. 1474 They are sometimes very strict 119 They sow seeds of strife 120 Their malicious Cavils should not discorage us 134 They sin deliberately 1442 Wickedness Remedies against it 434 Will. A two-fold will in Christ 440. 1330 Wisdom The wisdom of Christ. 730 There is no wisdom against God 880. 953 Witness The evil of bearing false witness 1397 Who are false witnesses 1401 Wives It is a sin for Husbands to be cruel to them 703 The near union that ought to be between Man and Wife 707. 709 Love between Man and Wife 707 Women God sometimes gives much grace to them 441 Word of God Efficacy of it 245. 461. 851. It is a means to comfort in affliction 384 All do not profit by it that are affected with it 850 It is a Judgment to have it obscurely preached 894 It concerns all men in all times 397. 418 Authority of it 405 It was written by divine inspiration ibid. It is like seed 199 It is dangerous to hear it without affection 205 How it must be received into the heart 220. 221 It is not alike fruitful in all Hearers 223 Necessity of the knowledg of it 225 The efficicacy of it depends upon God 230 It works Grace by degrees 234 Those that taste it desire it 239 It is like Salt 688 The meanest People most embrace it 697 How to understand it 1606 Works Faith commends our good works 99 Christians shew their relation to Christ by them 181 Zeal commends our good Works 1225 Good Works 1227. They are sometimes rewarded in this life 1230 Works of God We should observe them 262 We should reverence them 294 We should not forget them 492 We should lay them to heart 107 We should admire them 852 They should make us act Faith 854 World Vanity of worldly Goods 1112. 1168. 1057 Seeking of it is dangerous to the Soul 550 Christians may hold a Temporal right and propriety 73 Worldling He is covetous 1214 He is unwilling to part with his possessions 752 Worship Duties of moral Obedience are better then Duties of outward Worship 1008 The dignity of places appointed for it 841 Spiritual Worship better then Outward 1008 Outward Ceremonies of Worship must give place to Charity 1009 Motives to be spiritual in it 399 Superstitious Worship is unprofitable 401 Wrath of God 1077. 1078 It smites sensless Creatures 1078 The grievousness of it 1145. 1311 Y. Youth YOung men should seek Christ. 726 1385. 1386 Z. Zeal 9. 156. 358. 839. 801. 819 IN the best it is not alwayes according to knowledg 1376 How far it should prevail with us 1054 Zeal for Christ 's Glory 150. 665. 1372 How we should shew it 819. 839 It is accounted folly by the World 162 It should accompany our performances 479 It commends a good Work 1225 It is an effect of Love 1226 We should not be ashamed of it 728 It sometimes grows cold 750 The meanest are most zealous 820 It doth not exempt us from sin 1392 It should be discreet 1566 A COMMENTARY VPON THE GOSPEL OF St. MARK Mark 1. 1. The beginning of the Gospel of Jesus Christ June 7. 1618. the Son of God THere is no Knowledge more necessary for Christians than the Knowledge of Christ and of those things which he hath done and suffered for us according to that of Paul 1 Cor. 2. 2. I esteemed not to know any thing amongst you save Jesus Christ and him crucified See also Joh. 17. 3. and Phil. 3. 8. Now among all other Books of holy Scripture there is none that doth so plainly and expresly set forth Christ unto us and the History of those things which he hath done and suffered for our Salvation as do the Writings of the Evangelists which were penned to this end Whereupon St. Austin calls the four Evangelists 〈…〉 Domini quibus per orbem vectus c. Lib. 1. de Consens Evang. cap. 7. For this cause I have resolved if the Lord 〈…〉 life and health so long to interpret unto
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
therefore we may as well be without Christ as without the Gospel preached See the necessity of this Ordinance of God and learn to make great account of this his mercy that we enjoy the freedom of the Gospel in the preaching whereof Christ Jesus himself with all his benefits is daily set forth unto us We cannot be sufficiently thankful for this unspeakable favour of God if we seriously think of it as we ought So much of the cheif Author and matter of the Gospel which is Christ Jesus Now followeth the Description of Christ by one special Title called The Son of God How Christ is the Son of God I shewed before in opening the words namely in this respect That he was from everlasting begotten of God the Father after an unspeakable manner Doct. Now in that Christ Jesus is the Son of God by eternal generation or begetting hence we gather That therefore he is true and very God as well as the Father or the Holy Ghost He is not a meer man but God as well as Man yea equal with the Father and Holy Ghost in respect of the divine Essence and nature Phil. 2. 6. Being in the form of God he thought it no robbery to be equal with God See also Joh. 1. 1. Reasons to prove that he is very God Reas 1 1. The essentiall properties of the divine Nature are given to him â—â— Eternity Esay 9. 6. The everlasting Father So also Omnipotency 〈…〉 the Almighty Reas 2 2. The 〈◊〉 or God are ascribed to him as the Creation of the World John 1. 3. Col. 1. 16. By him all things were created c. So also the Preservation of the World Heb. 1. 3. He beareth up all things by the word of his Power So he is said to forgive sins which is proper to God onely Reas 3 3. Divine worship is to be given to him even by the Angels themselves Heb. 1. 6. Let all the Angels worship him Act. 7. 59. Steven prayed to him Lord Jesus receive my Spirit Use 1 This confuteth all Hereticks that have denyed or do at this day deny the God-head of Christ as the Arrians Turks Jews and the like Use 2 Christ Jesus being true God is therefore an all-sufficient Saviour Heb. 7. 25. He is able perfectly to save them that come unto God by him by the power of his God-head he is well able to vanquish Death Hell Satan and all Enemies of our Salvation Further in that he is God as well as Man he is able to merit Forgiveness of sins God's Favour and Salvation it self for his elect and faithful ones for this Dignity of his person added vertue and efficacy to his death and sufferings in that he that dyed and suffered was the Son of God therefore Act. 20. 28. God is said to have purchased the Church with his own blood Again in that he is God as well as man he is able not onely to merit Salvation for his Elect but also actually to confer and bestow Salvation and all means of it upon them Joh. 10. 28. He gives eternal life to his sheep c. All this is matter of singular comfort to true Believers who know themselves to have part in Christ they are sure not to miss of Salvation Hell-gates cannot keep them from it seeing the Son of God himself is their all-sufficient Saviour Here then we must learn by faith to trust in this Son of God our powerful Saviour and to rely wholly upon him for Salvation and for all the parts and degrees and means of it seeking Salvation in none other but him onely who is made unto us of God Wisdom Righteousness Sanctification and Redemption 1 Cor. 1. 30. Mark 1. 2. As it is written in the Prophets Behold I send my Messenger before thy face which shall prepare thy way before thee HAving spoken of the Preface set before the History of John Baptist his publick Ministry in the former Verse Now we come to the History it self In which St. Mark layeth down three principal matters touching the Ministry of John First The ground or warrant of his Call to his Office namely The Writings of the Prophets Ver. 2. 3. Secondly The Execution of his Ministry in baptizing and preaching the Word Ver. 4. ver 7 8. Thirdly The Fruit and Effect of his Ministry Ver. 5. in that all the Land of Judea and they of Jerusalem went out to him c. which shews how effectual and powerful his Ministry was Touching the 1. Point namely The Ground or Testimonies of two Prophets Malachy and Esay which Testimonies are alledged by the Evangelist for the warranting and confirming of John's Ministry As it is written in the Prophets That is in the Writings or Books of the Prophet Malachy and of the Prophet Esay as we shall see when we come to the Testimonies themselves Now these words As it is written c. have Relation to the 4. verse following where it is said That John baptized and preached c. And it is all one as if the Evangelist had said thus In that John Baptist went before Christ to prepare the way for him by preaching and baptizing in taking this Office upon him and in executing it accordingly he did nothing but that which was agreeable to the Prophecies that went before of him by which it was foretold That he should be the Harbinger of Christ to prepare the way for him by his Ministry and Preaching And therefore by these Prophecies both his Calling to the Ministry and the Execution of it are sufficiently warranted Thus wee see the purpose of the Evangelist in alledging these Testimonies of the Prophets for the warranting of John's Ministry And here some things are to be observed for our Instruction before we come to the particular handling of these Testimonies alledged Obser 1 In that the Evangelist alledgeth the writings of the Prophets for the Ground and Warrant of John Baptist his Calling to the Ministry Hence we learn that whosoever takes on him the Office of a Minister must have his Ground and Warrant from the Word of God for so doing else he may not thrust himself into that holy Function Not that every Minister must have such special Warrant from express words of Scripture to justify his Calling as John had for he being an extraordinary Prophet and Minister of the Gospel his Calling to that Office was in special manner foretold by the Prophets in their Writings and so he had a special and extraordinary Warrant for it It cannot be that every ordinary Pastor or Minister of the Church in these times should shew such particular and special Warrant from express Scripture for his Calling to that Office Nevertheless every Minister must be able to shew the general Warrant of the Word of God for the proof and justifying of his entrance into that Calling Reas 1. Else he cannot look for the Blessing of God upon his Ministry 2. Nor for perfection 3. Nor do his duty cheerfully Quest When is
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
of God to the performance of any great and weighty works the Lord doth alwayes furnish them with sufficient gifts and abilities for the performance of such works Moses being called to perform that great work of delivering the Israelites out of Egypt from under the tyranny of Pharaoh the Lord furnished him with the power of working Miracles before Pharaoh that by them Pharaoh might be moved to let Israel go Exod. 4. Saul being called of God to be King of Israel the Lord gave him another heart that is furnished him with new gifts of wisdom courage and such like as were necessary for him in the Government of the Kingdom 1 Sam. 10. 9. Sampson being called to deliver Israel from the Philistims by performing works of great strength the Lord indued him with extraordinary bodily strength as we read in the Book of Judges The Prophets being called of God to the great Work and Office of Preaching his Word by denouncing Judgments against the wicked and by comforting the true Church and faithfull people of God the Lord furnished them with gifts answerable to the weightiness of that Calling See Jer. 1. 9. So also the Apostles being called to the great work of Preaching the Gospel to all Nations and of planting the first Christian Churches they were furnished of Christ with the gift of Tongues Act. 2. and with an extraordinary gift in teaching and with the power and gift of Miracles to seal their Doctrine Vse 1 Use 1. By this all such as are Called to great places and Offices in Church and Common-wealth and to performance of waighty duties in those places may examine and know whether their Calling to those places be of God or not for if it be there is no doubt but they do find themselves furnished of God with a sufficiency of gifts and Graces fit for discharge of those waighty duties which lye upon them If not let them not think they are Called of God He sends no Minister to be a Preacher in the Church but he gives him one Talent at least neither doth he send or call any to be a Magistrate or Governour in the Common-wealth but he giveth a sufficient measure of Wisdome Experience Courage fit for such a place Use 2 Vse 2. This also may comfort those that find themselves Called of God to performance of great and waighty duties in the Church or Common-wealth for as the Lord hath begun already to qualify them with sufficient gifts for discharge of those duties when they first entred upon them so they may be assured that he will also continue and increase those his gifts in them from time to time if they Conscionably use and employ them to his Glory Mark 6. 8 9 10. And commanded them that they should take nothing c. Mar. 25. 1621. IN the former Verse we heard of our Saviour's sending forth the Twelve Apostles by two and two and of his qualifying them with the gift of Miracles Now in the next place the Evangelist mentioneth the charge given them at the time of sending them which is threefold 1. Touching Preparation for their Journey that they should not make great preparation for it but onely take such things with them as were of present and greatest necessity for them ver 8 9. He commanded that they should take nothing for their Journey save a staff onely c. 2. Touching their lodging in their Journey that they should not change it during the time of their abode in any one place but into whatsoever house they first entred they should there continue till they departed out of that place ver 10. 3. Touching their carriage towards such as should refuse to give entertainment to them and their Doctrine viz. that they should testify against them by shaking off the dust of their Feet at their departure and withall our Saviour ratifieth that Testimony by denouncing the fearfull Judgment of God against such contemners of them and their Doctrine when he saith It shall be easier for Sodome and Gomorrha in the day of Judgment c. ver 11. First to speak of that part of the charge which concerneth their Preparation for the Journey He commanded that they should take nothing for their Journey That is that they should not be sollicitous or very carefull to provide or take with them many necessaries for their Journey or to furnish themselves with great store of Provision for it as of Victualls Money Apparell Weapons of defence and the like Save a staff onely That is a walking-staff to use in the Journey No Scrip That is no Bag or Satchel which the mean and poorer sort used to carry Victuals in for their Journey when they Travelled Bread Bread is put by a Synecdoche for all manner of Victualls as it is often in other places of Scripture No Money in their Purse or Brass in their Girdles as the words are in the Originall for they used then not onely Gold and Silver but Brass money also And the learned do observe that in Antient times they had Girdles made in such sort that they had purses in them in which such as travelled might carry their Money Vide Rittershush in Salvian pag. 213 214. et Henr. Stephan Thesaur Tom. 1. col 1410. But be shod with Sandalls These were a kind of Shooes in use in those times in which they used to travell as may appear Act. 12. 8. where the Angel bids Peter gird himself and bind on his Sandals and follow him Vide Bezam et Drusium in hunc locum Marci And not put on two Coats That is not provide or carry change of Garments with them to put on one after another for he doth not simply forbid them to wear two Coats or two Garments at once but to provide change of Apparell to put on in their Journey Vide Bezam in locum Therefore it is said Matth. 10. 10. Provide not two Coats c. Object Object Matth. 10. 10. Provide not Shooes nor Staves And Luke 9. 3. Take no Staves for your Journey Answ Answ Our Saviour's purpose is not simply to forbid them the use of staves in their Journey for it was ordinary then to Travell with a staff in their hands as appeareth in Jacob Gen. 32. 10. who saith he passed over Jordan with his Staff and by that Ceremony of eating the Passoever with staves in their hands like Travellers Exod. 12. Neither would he have them go bare-foot without any shooes at all as may be gathered by the express words of Mark who saith He commanded them to be shod with Sandals but his meaning is onely to forbid them to take much care and to spend time in providing and furnishing themselves with staves and shooes for their Journey but he would have them presently without delay to go forth taking with them no other shooes than such as were already upon their feet nor any other staves then such as they had already in their hands or near about them Vide Bezam 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
and more accomplished as they are foretold 5. The unpartiall dealing of the Writers of Scripture not sparing their dearest frineds nor themselves in setting down their faults and frailties Moses recordeth his own sins and the sins of Aaron and Miriam his Brother and Sister So David Paul c. 6. The admirable providence of God seen in the preservation of all the Books of Scripture in all Ages hitherto notwithstanding the means used by Tyrants and Persecuters to abolish them 7. The manner of Style in which the Scriptures are Written which is full of Divine Majesty though expressed in plain words for the most part being such a Style as none could ever or can at this day expresse by imitation And though some of those which wrote the Apocryphall Books as Ecclesiasticus c. did much strive unto it yet they came far short thereof 8. Lastly The constancy and resoluteness of so many Martyrs in all Ages suffering for the Profession of the Doctrine of the Scriptures even to the shedding of their Blood and losse of their Lives yea they suffered most exquisite torments c. Now by these evidences of the Authority of the Scriptures being drawn from the Scriptures themselves we may see the error of Papists teaching that the authority of the Scripture dependeth on the testimony of the Church without which they say we cannot know them to be the Word of God But this is false for although we deny not but that the testimony of the Church approving the severall Books of Scripture and declaring them to be of Divine Authority is of great force to confirm and settle our perswasion of the same Divine Authority of them yet we see it is clear by that which hath been spoken that there is sufficient light of Divine Authority and Majesty shining in the Scriptures themselves to prove and manifest them to be of God even without the testimony of the Church Vse 1 Vse 1. See how great is the sin of such as contemn or set leight by the Scriptures or have not the Doctrine of them in high accompt as Papists and other profane persons c. 1 Thess 4. 8. He that despiseth those things which we write despiseth not Man but God Vse 2 Vse 2. See the truth and certainty of Christian Religion being grounded on the Doctrine of the Scriptures which is from God himself given by immediate inspiration This should stablish us more and more in the constant profession and practice of this onely true Religion in Life and Death Use 3 Use 3. To teach us highly to esteem and reverence the sacred Scriptures above all Books in the World as being most excellent in regard of the Divine and heavenly matter and manner of writing being indited by the Spirit of God and after a sort written as it were with his own finger c. Vse 4 Use 4. To stir up and provoke our diligence in the study of this Book of God by reading and meditation in it Day and Night as it is Psal 1. Joh. 5. 39. Search the Scriptures c. Col. 3. 16. Let the Word of God dwell in you richly c. This Book alone is able to make us wise to Salvation to give wisdom to the simple It is the Letter of the Creator to the Creature as Gregory said of it If we read other Writings of holy and learned men with such delight how much more should we never be weary of reading and studying this Book of God c. And if we be so delighted with reading a Friend's Letter c. So much of our Saviour's manner of alledging the two precepts of the Law of God in that he alledgeth them under the name of Moses the Pen-man of the Law thereby to commend to us the Divine Authority of the Books of Moses Now to speak of the matter of the Precepts And first of the first which is precept of the Morall Law being the very Words of the fifth Commandement Honour thy Father and Mother In the words are two things Contained 1. A Duty enjoyned which is to yield Honour 2. The Persons to whom To Father and Mother The Commandement as it is set down by Moses Exod. 20. and Deut. 5. is of very large extent comprehending the Duties of all Inferiors toward Superiors and by consequence also the Duties of all Superiors towards Inferiors as I have heretofore shewed you when I interpreted the Commandements at large unto you but I will not here take the words in that large sense but speak of them onely so far as they concern the Duties of Children towards their naturall Parents according to the expresse and proper signification of the words and according to the scope of our Saviour's alledging them in this place By Honour understand all Duties which are required of Children toward their Naturall Parents one Principall is named for all and this fitly named because all other Duties ought to come from an honourable respect and reverent affection toward Parents and to be joyned therewith in regard of the Authority given of God unto Parents over their Children By Father and Mother understand naturall Parents And both are named to shew that Honour must be performed to both as well to the Mother as to the Father and that she ought not to be despised or lesse honoured in regard of her Sex being the weaker Vessel Yet the Father is first named to shew his preheminence over the Mother both in regard of Sex and in regard of Authority being the Head of his Wife and so to be honoured and respected in the first place by the Child or Children of them both Object Object Matth. 23 9. Call no man Father upon Earth c. Answ Answ 1. That is to say in that sense and respect as we call God our Father who is so by Creation and by Regeneration and Adoption in Christ and whose Authority over us his Children is absolute as well in respect of our Soul and Conscience as of our Body and outward Man 2. Our Saviour there reproveth the Ambition of Scribes and Pharisees affecting such honourable Titles out of Vain-glory. Therefore our Saviour meaneth that we should call none Father in such sort as the Pharisees desired to be called Fathers c. that is to say in way of flattery or soothing them up and feeding their Ambitious humour So much of the sense of the words Now to the matter to be handled out of them And first of the Duty of Children which is to honour their Parents understanding by Honour as hath bin said all Duties which they owe to Parents which Duties may be referred unto four generall Heads 1. Love 2. Reverence 3. Obedience 4. Thankfullness Of these in order distinctly The first is Love not an ordinary but an entire and speciall kind of Love to Parents as being most near and dear unto them by bond of Nature in that from them Children do receive their Beeing The light of Nature teacheth this as our Saviour Christ seemeth
cause of Childrens neglecting that Duty to their Parents But of this see before Ver. 7. Observ 2 Observ 2. Such as give liberty in sin to others may be truly said to be the Causes of all those sins in which they give such liberty whether it be in omission of Good or in commission of that which is Evil and Unlawful Thus the Scribes and Pharisees by their corrupt Doctrine and wicked Life giving liberty to others in sin are said to hinder them from entring into the Kingdom of Heaven Matth. 23. 13. See Isa 9. 16. Jer. 50. 6. Thus it is often said in the Book of Kings That Jeroboam the son of Nebat made Israel to sin because by setting up two Golden Calves in Dan and Bethel he gave them liberty to commit Idolatry in sacrificing to those Calves See 1 Kings 12. 28. Reason Reason Such as give liberty in sin to others do thereby encourage and hearten them unto those sins in which they allow them Liberty yea they do upon the matter provoke and stirr them up unto such sins Jer. 23. 14. The Prophets of Jerusalem by their wicked Life and corrupt Doctrine giving liberty in sin are said To strengthen the hands of evil Doers c. Now liberty in sin is given to others two wayes 1. By word when any do in plain and expresse words allow sin in others or teach them to sin or perswade them to it c. 2. By example when any living loosely or wickedly do by their ill example encourage others to sin c. Use 1 Use 1. See how great is the sin of those that any way give liberty in sin to others by this means they encourage them to sin and strengthen their hands in wickedness and so they are the causes of sin in others and guilty of the same sins unto which they so encourage them and so they have not onely their own sins to answer unto God for but also the sins of others c. Use 2 Use 2. Admonition to all of us to beware how we at any time give the least liberty to others in sin either for practise of evil or omission of good Duties commanded lest we become causes of others sins and so become accessary to them and guilty of the same sins unto which we encourage others by giving them the least liberty in such or such sins For such is our corrupt Nature so prone and forward and eagerly carryed after sin of it self that we are apt to take liberty even where none is given and therefore much more if liberty be given by others Beware therefore of opening the least â—ap unto others to let in sin if we do it will quickly make entrance Especially such as are in place of Government and Preheminence over others must look to do this as Magistrates Ministers Parents c. Magistrates to beware of giving liberty in sin to their Subjects either by ordaining such Laws as give liberty in sin or by not executing such Laws as are made for restraint of sin Ministers to beware of giving liberty in sin either by preaching Doctrines of liberty or by loose and wicked Life So Parents and Masters of Families are to take heed of giving liberty to Children and Servants in practise of any sin as Lying Swearing Sabbath-breaking c. or in omission of good Duties as Prayer Reading coming to Church duly c. Think well of it how apt every one is to take unlawfull liberty and how dangerous therefore for us to give it As thou must beware of taking such liberty thy self so also of giving it to others especially to those under thy Government If thou give them liberty to sin thou art the cause of their sin and becomest accessary and guilty of their Blood if they perish in their sin c. Observ 3 Observ 3. Further in that our Saviour here reproveth the Scribes and Pharisees for that they hindred Children from doing good to Parents that is from helping them with the things of this Life in their necessity Hence gather That it is the Duty of all Children thus to do good and to afford help and succour to their own Parents being in necessity according to their utmost ability This is a part of that honour which they owe to their Parents See this before spoken of upon Ver. 10. It followeth Ver. 13. Making the Word of God of none effect c. This is a second evil and mischievous effect of the former corrupt Doctrine and Tradition of the Pharisees that by it they made voyd the Word of God And the effect followeth necessarily upon the former for by hindring Children from doing good to Parents they made voyd the Word of God which commandeth Children to honour Parents by doing good to them The Word of God Our Saviour meaneth that part of the Word of God which requireth Children's Duty to Parents especially the words of the fifth Commandement before alledged Ver. 10. Of none effect The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original doth signifie to make void or of no Force or Authority as Laws which are abrogated by the Power of Princes and Magistrates do no longer bind the Subjects to Obedience Not that these Scribes and Pharisees by their Tradition could simply take away Authority from the Word for the Authority thereof in it self cannot be made voyd by any Man or Angel but because so far as lay in them they did make it voyd by drawing it into contempt and giving liberty to others to sin against it Observ Observ Learn here the hurtfull and dangerous effect that follows upon the bringing in of corrupt Doctrines and Traditions in the Church devised by Men without warrant from the Word of God Such Traditions and Doctrines of Men do greatly derogate from the Authority of the Word of God and make it void after a sort though not in it self yet in respect of men who take occasion from such corrupt Doctrines and Traditions of men to contemn the Word of God and to take liberty in sinning against it Thus the Traditions of the Scribes and Pharisees in our Saviour's time brought the Word of God into contempt and neglect as we may see here And Matth. 5. and Matth. 23. where our Saviour sheweth how by their corrupt Doctrines and Traditions they made void the Word of God perverting the true sense thereof and so giving liberty to sin against it See before Ver. 8 9. Thus the Popish Traditions and corrupt Doctrines at this Day maintained in the Church of Rome do derogate from the Authority of the written Word of God and make it void The Pope's Decrees and Canons what do they else but make void the Canon of the Scriptures Their unwritten Traditions what do they but abrogate the written Word of God in sundry things This may be shewed in many Instances The Word of God teacheth Marriage to be honourable in all c. and that to avoid Fornication every one should have his Wife This Doctrine of
Answ Answ In that they were too much carryed away and rapt with admiration of the Work or Miracle it self and did not so duly and seriously consider and take notice of the divine Power of Christ by which it was wrought The points of Instruction to be observed hence see before Chap. 6. 51. Chap. 1. 27. Chap. 2. 12 c. Observ 1 The fourth and last Consequent of the Miracle is the effect which that great astonishment brought forth in them causing them to give so good testimony of all the works of Christ That he had done all well c. And this is spoken in commendation of them that they were not onely moved with admiration at the Miracle but that they brake forth into this testimony of it and all the other Miracles of Christ approving and commending them Observ 1. It is fit for us when we take notice of the great and wonderfull works of God not onely to be affected in Heart with reverence and admiration of them but also to testifie the same in words as occasion is offered by giving honourable testimony of such works of God acknowledging and magnifying the same So did this People here give testimony of this Miracle of Christ commending and extolling the same So David in the Book of Psalms often breaketh forth into praise and commendation of the great works of God See Psal 19. Psal 111. Psal 118. c. And he often exhorteth others also to do the like So Elihu Job 36. 37. Chapters Reason Reason This is a speciall honour unto God himself and so he accompteth it when we speak honourably and respectfully of his works praising and magnifying the same Use Vse To reprove such as bury the great and extraordinary works of God in silence or else speak not of them with such Honour Reverence and Respect as is due unto them c. A sign they are not affected in Heart with such due reverence and admiration of them as is fit c. Observ 2 Observ 2. In that our Saviour Christ did so live and carry himself in his Calling and Ministery upon Earth that he procured and had the good word and testimony of men yea of the common People who commended him for doing all things well c. Hence we are to learn by this example to endeavour so to walk and live in our Places and Callings That we may procure and have the good testimony and approbation of men for our good Conversation and not onely the good testimony of the better sort but of all so far as is possible Rom. 12. 17. Provide things honest in the sight of all men Phil. 4. 8. Whatsoever things are true honest c. and of good report If there be any vertue and praise c. 1 Tim. 3. 7. A Bishop should have good report even from without so every Christian As we are first and principally to approve our Life and Conversation to God so we are not to neglect or contemn the good opinion and approbation of Men so far as it may be had and procured with the keeping of a good Conscience Now the good testimony and approbation of Men is procured two wayes especially 1. By walking innocently and uprightly endeavouring to have alwayes a good conscience towards God and Man as Paul did Acts 24. 16. And this innocent and upright walking stands partly in avoiding all known and manifest sins and partly in conscionable practise of all good and holy Duties required of us in the Word of God 2. By a wise and circumspect walking towards all Men even toward those that are without that is the profane and wicked Col. 4. 5. Not giving just occasion of offence to such not that we can walk either so innocently or so wisely as Christ did but that we must endeavour it as far as is possible c. Use Vse For reproof of such as walk scandalously and offensively before men living in grosse and manifest sins and making no conscience of good Duties required in the Word of God in so much that they justly open the mouths of others against them to speak evil of them c. Observ 3 Observ 3. That which is here spoken chiefly of the Miracles of Christ that he did them all well is true in the largest sense of all other actions of his Life upon Earth that he did them all well yea perfitly well not failing any way either in the matter or manner of doing All his Works and Actions were most perfitly good just and holy without mixture of sin in any of them not only his Miracles but his preaching praying conference keeping the Sabbath c. Joh. 8. 46. Which of you convinceth me of sin He fullfilled all Righteousnesse and all Obedience due to both Tables of the Morall Law and likewise to the Ceremoniall Law Rom. 10. 4. Christ is the end that is the perfection or full accomplishment of the Law for Righteousnesse c. Vse 1 Use 1. Comfort to true Believers against their manifold imperfections and faylings in their life and Actions and in the obedience required of them to the Law of God Though we cannot do all things well but in many things we all offend Jam. 3. 2. yea we do nothing perfitly well but our best Actions and Duties are as menstruous Clowts mingled with much Corruption yet this is our great comfort that Christ our Head and Saviour being on Earth did all things well yea perfitly well performing all perfit and full obedience to the Law of God and that for us that we being by Faith ingrafted into him may by his perfit active Obedience and Righteousness be justified before God See Rom. 10. 4. Vse 2 Vse 2. Seeing Christ did all things well as the People here freely acknowledge and yet at other times he was charged and accused by others as an evil Doer as a Friend of Sinners as a Drunkard and Glutton as one that had a Devil c. This may teach all Christians that though they live never so uprightly and innocently yet they must look to be evil spoken of and to be unjustly charged and slandered as evil Doers Therefore when this comes so to pass we are not to be discouraged onely look to this That we so walk and live that we give not just occasion to the profane and wicked to open their mouthes against us c. Finis Septimi Capitis CHAP. VIII Mark 8. 1 unto the 10. In those Dayes the Multitude being very great and having nothing to eat Jesus called his Sept. 15. 1622. Disciples unto him and said unto them c. THE principall parts of this Chapter are these 1. Our Saviour himself miraculously feeding of 4000 with seven Loaves and a few Fishes from Verse 1. unto the 10. 2. His Answer to the Pharisees questioning with Him and tempting Him by seeking of him a Sign from Heaven from Verse 10. unto the 14. 3. His Admonition given to his Disciples to take heed of the leaven of the
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
cast into it For sin being finished and not repented of brings eternal death and destruction in hell Jam. 1. 15. and Revel 21. 8. The fearful and unbelieving and the abominable and murderers c. shall have their part in the Lake c. Use Use See how careful it behoveth us to be of avoiding and separating far from us all occasions of sin and how wary and fearful we should be of retaining and keeping to our selves or having to do with any thing that may be an occasion of sin unto us lest by this means we lay our selves open to sin and so bring our selves into danger of Hell Let the greatness of this danger make us fearful of all occasions of sin and cause us to watch against them most carefully and by all means to cut them off and cast them from us yea though they be things most near and dear to us Consider how fearfull and dangerous a thing it is to retain such things as may be occasions of sin to us how dangerous to retain and cherish our natural and sinful lusts which are occasions of actual sins How dangerous to have to do with any outward occasions of sin as evil company idleness corrupt communication c. no small or leight matter but most fearfull and dangerous laying us open to the temptations of sin and so bringing us into danger of Hell-fire c. Observ 3 Observ 3. That it is a far greater evil and misery to be cast into Hell-torments after this life than it is to lose or be deprived of such things as are most dear and pretious to us in this present life Better to suffer losse of one of our hands feet or eyes than to go to hell c. that is it is a lesse evil misery or calamity Matth. 16. 26. What is a man profited if he shall gain the whole world and lose his own soul Hence it followes That it is a greater losse for a man to lose his soul that is to be cast into Hell than it is to suffer losse of any thing in this world though never so dear to him Reas 1 Reason 1. The losse of such things as are dear to us in this world doth onely touch the body and outward man with the outward estate thereof whereas the punishment and torments of Hell shall seize upon the whole man both soul and body Reas 2 Reas 2. The losse of those things which are dear to us in this world is but a temporal cross and affliction but the misery and punishment of the damned in Hell is everlasting as we shall hear afterward Use 1 Use 1. See the folly of those who to prevent temporal losses of such things as are dear to them in this world as of goods Lands liberty or life do make shipwrack of faith or of good conscience and so making themselves guilty of sin do bring themselves into danger of hell-fire What madnesse is this for the avoiding of a less evil and danger thus to run into a greater for the avoiding of a temporal cross or affliction in this life to bring upon themselves eternal misery after this life These may be resembled to the Fish which leapeth out of the pan into the fire c. Vse 2 Use 2. This should make us willing to lose and part with those things which are most dear to us in this world as profits pleasures wealth friends liberty for the keeping of a good conscience c. rather than by committing sin or doing that which is unlawful to bring our selves in danger of being cast into hell Matth. 10. 28. Fear not them which kill the body c. but rather fear him which is able to destroy both soul and body in Hell q. d. be not unwilling to part with your bodily lives for the keeping of a good conscience rather than by sinning against God to indanger your souls to be cast into Hell for ever Of evils of punishment or misery we must chuse the least Now it is a far lesse evil to suffer loss of wealth houses Lands liberty lâ—fe it self or any thing that is dear to us in this world than it is to go to hell after this life c. Example of the Martyrs Observ 4 Observ 4. From these words joyntly considered in that our Saviour saith It is better for one to enter into life maymed c. then having two hands feet or eyes to go to Hell c. we may gather That there are but two estates and conditions of men to be expected after this life viz. eternal life in Gods heavenly Kingdom and eternal death or the estate of everlasting torment in Hell And to one of these two estates and places every one must come after this life This our Saviour here doth imply and take for granted Joh. 5. 28. The hour is coming in which all that are in the graves shall hear his voyce And shall come forth they that have done good unto the resurrection of life and they that have done evill to the resurrection of damnation As there are but two sorts of men in the world godly and wicked So c. Revel 20. 15. Whosoever was not found written in the book of life was cast into the lake of fire Luke 16. In that Parable of the rich glutton and Lazarus we may see the twofold estate unto which all men go after this life either into Abraham's bosome or to Hell-torments Vse 1 Use 1. To confute the Papists teaching and holding a third place and estate of men after this life viz. the estate of such as suffer temporal pains or punishment in Purgatory in way of satisfaction for their venial sins and in part also for their mortal sins But here we may see there is no such third place or estate of men after this life For if all go either to Heaven or to Hell then none to Purgatory If all be either made partakers of eternal life or else cast into eternal torments in hell then none go to suffer temporal pains in Purgatory c. Vse 2 Use 2. There being but two estates and places to which all must come Heaven and Hell See by this how careful it behoveth us to be in the use of all good means in this life-time whereby we may attain to the one and escape the other how careful should we be so to live and carry our selves in this world that after this life we may be partakers of eternal life and be delivered from hell and condemnation How should this cause us to work out our salvation with fear and trembling as the Apostle willeth us Phil. 2. How should it move us to labour for true faith repentance and holinesse of life that so we may be assured that after this life we shall be partakers of eternal life and consequently that we shall be delivered from the wrath to come and from eternal damnation in hell for certain it is that one of these two estates every one of us must come unto
Testimony with a Preface commending and approving it as a fit testimony to convince these Scribes and Pharisees Surely well hath Isaiah Prophesied of you 2. The testimony it self in these words This People honoureth me with their Lips c. But they worship me in vain c. 3. The applying of the testimony to the plain and direct convincing of these Scribes and Pharisees for their contempt of the written Word of God and their superstitious observing of traditions of Men c. Ver. 8. Because they thought meanly of our Saviour therefore he presseth them with the Authority of a famous Prophet whom they had in great accompt Observ Observ In Generall In that our Saviour grounds his reproof of the Scribes and Pharisees upon the written testimony of the Prophet Esay the more powerfully to convince them Hence gather That such as have a Calling to reprove sin in others should ground their reproofs and admonitions upon the written Word of God drawing the matter of their Reproofs from thence and so applying it to the parties offending 2 Tim. 3. 16. The Scripture is profitable for Reproof and Correction c. Joh. 5. 45. Our Saviour reproving the Jews infidelity grounds that his reproof upon the writing of Moses telling them that he did not accuse them but Moses did accuse them c. Act. 13. 41. Paul reproveth those of Antioch which contemned the Gospel in the words of the Prophet Habakuk Behold ye Despisers and wonder and perish c. Jam. 4. 5. The Apostle reproveth and condemneth the sin of envy by testimony of Scripture alledged against it See Col. 3. 16. Reasons Reasons Why necessary to reprove sin by Authority from the Word of God 1. That so the Offender may see himself reproved of God himself and not of Man onely and so may be moved to yield more conscionable obedience to the reproof 2. The Word of God alone is powerfull and able so to convince the conscience of the Sinner as to work in him true remorse and repentance Hebr. 4. 12. The Word of God is quick and powerfull sharper then any two edged Sword See also 1 Cor. 14. 24. Use 1 Vse 1. Let the Ministers of the Word and all that are called to reprove sin in others remember this rule in giving Christian reproof or admonition viz. To do it by Authority from the Word of God though not alwayes needfull to do it in the very words of Scripture yet it must needs be done by warrant from the Scripture from whence the matter of the reproof is to be drawn And it is also good when it may be done conveniently to use the very words of Scripture in reproving sin that so the Offender may more plainly see himself reproved of God c. Use 2 Use 2. See how necessary for all that have Calling to admonish and reprove others for sin to be well exercised in the Scriptures that the Word of God dwelling in them richly they may out of the same be able to admonish and reprove others Especially Ministers of the Word had need to be mighty in the Scriptures as Apollos that out of them they may be able to convince the Wicked c. Yet not they onely but other Christians So much of this generall Observation from this that our Saviour convinceth the Pharisees and Scribes by testimony of Scripture Now to speak of the Particulars in the words And first of the manner of alledging the testimony of the Prophet viz. with a preface commending the same as well fitting to the Scribes and Pharisees against whom it is alledged Quest Surely well hath Esay prophesied of you Quest How is it said That Esay prophesied this of them seeing he lived many hundred years before them and therefore knew them not Answ Answ 1. Though he lived long before them yet might he by the Spirit of prophesie foresee their future estate and condition that they would prove like unto their Ancestors which lived in the Prophets time that is say Hypocriticall and Superstitious 2. He is said to have Prophesied of them because though he preached and wrote long before their time yet this Prophesie did concern them and was to be applyed to them for their just reproof in as much as they were guilty of the same sins which the Prophet reproved in the antient Jews of his own time As it is written The place of Esay where it is written is Chap. 29. 13. But of the place and testimony it self I will speak afterward God willing Observ 1 Observ 1. In that our Saviour doth commend and shew his approbation of this testimony of the Prophet Esay which he alledgeth against the Scribes and Pharisees that so it might carry the more credit and sway with them and be the more powerfull to convince their consciences Hence gather That it is good for Ministers of the Word in alledging testimonies and places of Scripture for confirmation or illustration of those Points which they deliver to give some speciall places of Scripture which are fit for those purposes unto which they are alledged and especially when they are such places as are of great use for the People and do very nearly concern them to take speciall notice of Not that the Word of God in it self hath need of Man's testimony or commendation for it hath Authority from God alone whose Word it is but because the testimony and commendation of Men especially such as are of eminent Gifts and Places in the Church is sometimes a good motive unto others the sooner and more readily to imbrace the Doctrine of the Word of God The like may be said of alledging the testimonies of humane Writers when there is just and fit occasion offered to alledge any such as sometimes there may be it is good in alledging them to give some commendation of the testimony that is alledged or of the Author of it that so it may carry the more credit and authority with those that hear it alledged So Paul Tit. 1. 13. alledging the testimony of the Heathen Poet Epimenides against the Cretians saith of it This witness is true Observ 2 Observ 2. Further we learn That the Doctrine of the written Word of God concerneth not onely such as lived in the times when the severall Books of Scripture were first written but even all others that were to be born and to live afterward unto the end of the World Our Saviour here tells the Scribes and Pharisees that Esay Prophecyed of them c. Rom. 15. 4. Whatsoever things were written afore time were written for our Learning c. Rom. 4. 23. The Apostle alledging that Text Gen. 15. touching the Lord's imputing of Righteousnesse to Abraham saith That it was not written for his sake alone but for us also to whom it shall be imputed if we believe on Him c. So 1 Cor. 10. 11. having mentioned the examples of God's Judgments upon the old Israelites recorded in the Books of Exodus and of Numbers he added this
to with-hold or take from such these pretious means Because these Scribes and Pharisees willfully contemned and rejected Christ's Doctrine at other times therefore now though he reprove them yet he will not vouchsafe to instruct them because they would not at other times learn of Him therefore now he will not teach them but leaves them in their obstinacy and willfull blindnesse and turns to the Common People to instruct them He would not give holy things to such Doggs nor cast such Pearls to Swine c. See before Chap. 5. 18. Vse 3 Vse 1. See how fearful and dangerous it is for any to be willful Contemners of the Ministry of the Word when they enjoy it or have it offered to them saying with those in Job Chap. 21. 14. Depart from us we desire not the Knowledge of thy wayes c. Or with those Amos 2. 12. and Mich. 2. 6. bidding the Prophets not to Prophesie unto them c. It is just with God to deprive such of these means of Salvation for their unthankfulness and he will do it if they repent not speedily of this hainous sin Oh then let every People and Person beware of obstinacy and wilfull contempt of the Ministery of the Word and other means of Salvation lest they be taken from them and they left to themselves to perish in their own willfull blindnesse and hardnesse of heart Of all kind of contempt of the Word beware of willfull contempt lest if thou willfully reject Instruction when thou mayest have it the Lord afterward deny it unto thee and so thou live and dye and perish for ever in thy willfull blindness Hos 4. 6. The Lord threatneth the Priests That because they rejected Knowledge He would reject them c. So will he say to thee If thou be a Contemner of Instruction If thou wilt not learn of Christ he will not teach thee If thou wilt not learn of his Ministers thou shalt not learn of them for he will either take them away or their Ministery from thee or make it unprofitable to thee so as it shall do thee no good giving thee over to such blindness and hardness of heart that all that is preached to thee shall be as if it were spoken in Parables or in a strange Language c. Use 2 Vse 2. Make use of the means while we have them Seek the Lord while He may be found c. Isa 55. See Cant. 5. Observ 2 Observ 2. In that our Saviour perceiving the Common People to be more teachable than the proud Pharisees doth therefore turn and apply Himself to instruct them rather then the Pharisees We learn That Christ Jesus our Lord is most ready to teach such as are most teachable that is ready willing and fit to learn of him Spirituall and Heavenly matters Therefore he usually passed over the obstinate and refractary Scribes and Pharisees which scorned to be taught of Him and applyed himself rather to instruct either his own Disciples or the Common People which were more tractable and teachable than the Scribes and Pharisees So here and at other times Psal 25. 9. The Meek and Humble will he teach his way The reason is because such are most teachable As on the contrary such as are proud and high-minded are unfit to be taught of Christ Therefore Jam. 4. 6. God is said To resist the Proud and to give grace to the Humble To this purpose also is that Isa 66. 5. Hear the Word of the Lord ye that tremble at his Word c. How forward was our Saviour to instruct the Woman of Samaria because she was teachable Joh. 4. Vse 1 Vse 1. See the cause why many are left and given over of Christ in their naturall ignorance and blindness remaining still in it notwithstanding the plentifull outward means of instruction which they have The reason is because they have not humble meek and teachable minds but are puffed up with conceipt of their own knowledge thinking that they know enough already and therefore desire not further instruction but contemn the means of it that is the Ministery of the Word c. Vse 2 Vse 2. If we would be taught of Christ and desire that he should freely and readily reveal unto us the heavenly Mysteries of his Wlll then let us shew our selves tractable and teachable that is willing and desirous to be taught of Him Quest Quest How can we be taught of Him being now in Heaven Answ Answ Though He teach not now on Earth in His own Person yet He teacheth the Church still by His Pastors and Ministers which He gave unto the Church when He ascended Ephes 4. Therefore in submitting to be taught of them we submit to Christ's teaching Luke 10. He that heareth you heareth me c. Let every one therefore shew themselves willing and desirous to learn of Christ's Ministers especially of their own peculiar Pastor And to this end pray unto Christ Jesus to give us teachable minds desire him to give us a mind to know Him and his Will and withall labour for humble hearts and minds touched with sense of our Naturall blindness then shall we be fit Schollars for the School of Christ whereas on the other side if we be proud and swell with conceipt of our own knowledge Christ will shut us out from his School as he did the self-conceited Scribes and Pharisees Oh then labour and pray for an humble heart and mind willing and desirous to learn of Christ's Ministers Then he will shew himself ready to teach thee not onely by the outward teaching of his Word but also by the inward teaching of his Spirit making the other effectuall to thee Deny thine own carnall wisdom and seek to Christ who is the eternall Wisdom of God the Father to enlighten and teach thee 1 Cor. 3. 18. If any seem to be wise let him become a fool that he may be wise The more thou art humbled in the sight of thine own Naturall folly and ignorance in heavenly matters the fitter Schollar thou art for Christ and the sooner will he teach thee the knowledge of his Will in matters of Salvation Humble thy self therefore even at the feet of Christ as Mary did Luke 10. to learn of him in the Ministery of the Word c. Hunger and thirst after heavenly knowledge then Christ will satisfie thee Observ 3 Observ 3. In that he called the whole multitude unto him to be instructed we may hence gather That it concerneth all sorts of persons to hear the Word and Doctrine of Christ and to be instructed therein of whatsoever Age Sex Condition c. they be whether Young or Old Men or Women Rich or Poor c. Therefore in the words following it is said He bids them all hearken unto Him When the Law was to be given all the People were to be assembled to the Mount Sinai to hear and take notice of it Exod. 19. And so Josiah read the Book of the Law in the
audience of all the People small and great 2 King 23. See also Deut. 31. 11 12. Now if all must take notice of the Doctrine of the Law then how much more of the Doctrine of Christ revealed in the Gospel whether it be read or preached to us Let none therefore think themselves exempted from coming to hear the Word of Christ c. So much of the preparation going before our Saviour's teaching in that he called the People to him Now follows the sum of that which he delivered to him And first to speak of the Preface to his Doctrine in these words Hearken every one to me and understand Where he stirs them up unto two Duties 1. To give diligent attention unto his Doctrine 2. To labour in hearing to understand what he should teach them Hearken to me c. Observ See here By nature of our selves we are slow backward and negligent in hearkening to the Doctrine of Christ and therefore have great need to be quickened and stirred up unto attention and diligence in hearing the same upon all occasions Experience teacheth this to be so not onely in the common sort but even in the better sort of hearers For how dull and sluggish and negligent are we apt to be in hearing the Word either apt to be overtaken with sleep as Eutychus was when Paul continued preaching so long Acts 20. or else apt to grow dull and neligent and to slack our attention or to give way to idle and wandering thoughts of matters of the World in time of hearing Use 1 Use 1. See what need for Ministers to use all good means to quicken and stir up the attention of the People and to keep it from being slacked And therefore not to deliver the Word in too cold a manner but rather with as much heat of affection and with as great power and life of the Spirit as may be and withall to take occasion sometimes to admonish their hearers to be attentive as our Saviour used to do in his teaching See before Chap. 4. 9. Vse 2 Use 2. See also how carefull Hearers should be to use all good means to help and further their own attention to the Word c. So much of the first Duty unto which our Saviour stirreth up his Hearers Namely to give diligent attention unto Him Now followeth the second which is to understand that is to labour and strive so to attend to his Doctrine as to conceive and apprehend it aright in their minds Observ 1 Observ 1. See here that by nature we are hard to conceive and understand spiritual and heavenly matters such as Christ teacheth in his Word For otherwise what needed he thus to stir up this People to hear with understanding Hebr. 5. 11. Ye are dull of hearing that is slow and hard to conceive spirituall Doctrines which were taught them 1 Cor. 2. 14. The naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them c. How hard was Nicodemus though a Pharisee and great Master in Israel to conceive the Doctrine of Regeneration Joh. 3. 4. So the Woman of Samaria Joh. 4. hardly conceiveth Christ speaking to her of the Spirituall Water of Life yea Christ's own Disciples how hard were they to conceive the Doctrine of Christ as we heard before Chap. 4. 10 13. verses And we shall hear again Ver. 17 18. of this present Chapter Reason Reason By nature our minds are darkned with blindnesse and ignorance in the matters of God See Eph. 4. 18. and Eph. 5. 8. Vse 1 Vse 1. Labour every one to see and to be humbled for this our natural blindnesse which makes us so hard and slow to understand the Doctrines of the Word and Mysteries of God's Kingdom other things we can better conceive as matters of this World and things naturall and civil but Spirituall and heavenly matters taught in the Scriptures are Riddles to us See Matth. 16. 3. Use 2 Use 2. See how needfull for us to pray unto God daily to open our understandings that we may be able to conceive the Mysteries of his Will revealed in his Word This we must remember to do especially when we come to hear the Word of God So also in private reading of the Scriptures we had need to lift up our hearts in prayer to God to enlighten our understandings c. Use 3 Use 3. See how needfull for Ministers of the Word to labour in teaching to make things plain to the Hearers remembring how hard it is for us by nature to conceive such heavenly Mysteryes See Chap. 4. Ver. 11. Observ 2 Observ 2. In that our Saviour joyneth these two together Hear and understand We may learn one property required in a good and profitable Hearer of the Word which is this That he must hear with understanding not resting in the bare hearing of the sound of words but labouring and using all means to conceive and understand the matter which is taught Matth. 13. 23. The fruitfull Hearer is said To hear the Word and to understand it c. As on the contrary the first sort of unprofitable Hearers are said not to understand the Word c. Ver. 19. 2 Tim. 2. 7. Consider what I say and the Lord give thee understanding in all things Reason Reason 1. Without understanding of the Word the heart cannot be affected with it and so it cannot be effectuall or profitable It must first enter into the mind before it can enter into the heart 2. Without understanding there can be no Faith to apply the Doctrine taught and so it cannot profit Heb. 4. 2. 3. There can be no conscionable obedience yielded to the Word preached if it be not understood Joh. 13. 17. Use 1 Use 1. See the folly of such as rest in bare hearing of the Word without any care or endeavour to understand what is taught unto them who look onely at the voice of the Preacher whether it speak aloud or no and rest in the very sound of words uttered but conceive no more of the matters delivered than if they were delivered in a strange Language And yet they think they serve God well enough in coming to Church and onely lending outward ears in this manner to the Prayer as if the very outward work done were enough to please God and to profit and save their Souls wherein they miserably deceive their own Souls c. Use 3 Use 2. Rest not in the hearing but labour in hearing to understand what is taught that so we may be affected in heart to believe and imbrace the Doctrine of the Word And to this end 1. Remember to pray unto God before we come to hear the Word that He may erlighten our minds by his Spirit to conceive his Word aright See Psal 119. 18. 2. Be diligent and attentive in the time of hearing observing diligently the particular Text of Scripture handled and how it is devided and the