be the Son of God and therefore he did not kneel to him in way of Religious or Divine Worship Good Master A Title of Honour which the Jews used in those times to give unto such as were esteemed as Prophets or other principal Teachers in the Church Matth. 23. 7. The Scribes and Pharisees were called by such Titles What shall I do Matth. 19. 16. What good thing shall I do c. that is What good works or holy duties must I put in practise That I may inherit eternal life That I may by this means obtain and come to be partaker of that excellent reward of eternal life and glory in Heaven after this life which shall be given as an Inheritance to all God Children Now in this rich man thus propounding this Question to our Saviour some things are Commendable and to be imitated of us and some things evil and Discommendable Commendable it is 1. That being ignorant and to seek in this matter he came to Christ to learn of him and rather of him than of the Scribes and Pharisees which were in so great accompt for their teaching amongst the Jews in those times 2. That he was so forward to come Running after Christ 3. That he came in such reverent and humble manner Kneeling c. 4. That he came and moved this Question out of a good intent and purpose and with a mind and affection in some degree sincere being desirous to learn of Christ he did not move this question to tempt Christ or to entrap him as others used to do and as that Lawyer or Scribe is said to have done Luke 10. 25. but he came to Christ with a true desire to learn and with a mind and affection in some degree sincere and unfeined as may plainly appear by the manner and circumstances of his coming to Christ But the things evil and discommendable in him are these 1. That he was tainted with an ignorant and erroneous opinion of his own goodness and righteousness in himself and of obtaining eternal life by his own good works as appears by his words What shall I do c. 2. That although he had some true desire to learn and be instructed yet his heart was not so absolutely sincere and upright as it should have been but was tainted with close hypocrisie lurâ—ing in it which did hinder him from profiting as he should by Christ's teaching and caused him to go away sorrowful when our Saviour willed him to sell all c. But of this more afterward Now followeth the Instructions 1. From the time and place where our Saviour held this Conference with this rich man When he was gone forth into the way Observ The difference of our Saviour in the duties of his Calling and Ministery taking all opportunities of time and place to do good amongst men by publick Preaching and Miracles and by private Conference in the house by the way side c. Act. 10. 30. He went about doing good c. A pattern for us every one to imitate in being diligent and painful in our Callings Especially for Ministers of the Word in their Ministerial Function c. Now followeth the Conference it self And first the rich man's Question moved to our Saviour Where consider two things 1. The Description of the person that came and moved it 1. By his earnest desire and forwardnesse to move it in that he came running 2. By his humble and reverent carriage 1. Kneeling to Christ 2. Calling him good Master 2. The Question it self What shall I do c. Of these in order There came one c. But first from the quality of the person that came to Christ to move this question touching eternal life something we may profitably learn Observ 2 Observ 1. In that he was a young man as St. Matthew calleth him this teacheth us That young men as well as elder persons should enquire and seek after eternal life and the means of it They should begin betimes in youth to enquire and seek after the means to be saved and how to come to heaven Eccles 12. â— Remember thy Creator in the dayes of thy youth while the evill dayes come not c. How are young men to remember God their Creator in their youth So as to be careful to serve and glorifie him betimes in this life that they may be glorified of him in the life to come Psal 119. 9. Wherewithall shall a young man cleanse his way c. 1 Joh. 2. 14. I have written unto you young men because ye are strong and the Word of God abideth in you and ye have overcome the wicked one 2 Tim. 3. 15. From a child thou hast known the Scriptures which are able to make thee wise unto Salvation c. Use 1 Use 1. To confute such as think it not so necessary or fit for young men to study the Scriptures or to trouble themselves with thinking much of heaven or the life to come because they are young and lusty and like to live many years therefore more fit for them to follow the World and to mind things of this life and let old men alone to think of heaven c. A most ignorant and profane conceipt flat contrary to the Word of God which calleth upon young men as well as elder persons to remember their Creator and to mind heaven and the life to come Use 2 Use 2. To stir up young men amongst us to imitate this young man in being forward in their youth to enquire and seek after eternal life and to use the means to attain to it To this end to study the book of God and to come duely to hear the Word that they may learn the way and means to be saved Do this betimes while thou art young in the flower and strength of thy age remember thy Creator and think seriously of heaven and the life to come using the means to attain unto it Then thou art fittest in regard of natural strength of body and mind then best able to take pains in the service of God and in working out thy own Salvation then strongest to resist the Devill and thy sinfull lusts c. Do it therefore now in time of thy chief strength and vigor before the evill dayes of old age come Let not the Devill or his instruments perswade thee to defer this main care of heaven and the life to come in hope of long life For do we not see young men as well as elder persons taken away by death before our eyes yea by sudden death How dangerous then is it for young men to put off this care of seeking heaven and the life to come as if it were a leight matter whereas it is the main thing of all to be cared for and sought after by young and old which being so let every one begin betimes to take this care Remember Luke 10. One thing is needfull And Matth. 6. 33. Seek first the Kingdome of God c. Imitate this
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
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
maintain it and to clear their innocency against the unjust slanders and cavils of wicked ones Use 1 Vse 1. This is matter of great comfort and incouragement to all true Disciples of Christ that is to all true Believers and good Christians Though they may be slandered and evil spoken of without cause yea sometimes for well-doing yet there 's no cause for them to be dismaied if they consider that Christ Jesus their Lord and Master whom they serve is so ready to maintain their cause against their malicious Adversaries Know this if thy cause be good and that thou be falsly and unjustly charged or accused by others that are malicious and though thou be not able to cleer thy innocency yet rather than it shall not be cleered Christ himself will defend thy cause Object Object He is not now on earth to speak in my defence as he did for his Disciples Answ Answ Though he be not present with us in his humane Nature as with his Disciples yet by his God-head he is still present with us as he is with his whole Church and therefore ready to maintain thy righteous cause and if thou rely upon him and seek to him he will most certainly cleer thy innocency in due time and lay open the malice of thy Adversaries Therefore if thou be unjustly slandered be not impatient nor discouraged at it but commit thy self to Christ in Well-doing and he will defend thy cause Use 2 Vse 2. This also serves for admonition to wicked men to take heed they do not wrong good Christians by unjust slanders or false accusations for Christ himself will accompt this as a wrong done to himself and will defend their cause as his own and in defending their cause he will most certainly put their malicious enemies to rebuke and shame yea he will undoubtedly punish them severely in his wrath if they go on in this sin without Repentance See Matth. 18. 6. So much of this general Observation Now we come to such Instructions as do arise more particularly from the words And first I will speak of the manner of our Saviour Christ's alledging of David's Example in that he doth it by way of questioning with the Pharisees Whether they did never read what David did Observ Observ In that our Saviour asketh them whether they had never read what David did implying thereby that the cause of their errour was their Ignorance in the Scriptures either because they had not read this History in the Book of Samuel or else because they understood it not aright this may teach us that Ignorance of the Scriptures and of the true sense of them is the main cause of all Errours in Judgment both touching matters of Doctrine and Practise This was the cause of so many other gross Errours which the Pharisees and Scribes held as we may see by our Saviour Christ's confuting them Matth. 23. and elsewhere in the Evangelists even because they were ignorant in the Scriptures either not reading them diligently or at least not conceiving the true meaning of them whence it is that our Saviour so often calls them Fools and blind Guides So also Ignorance of the Scriptures was the cause of the gross Errours of the Sadduces Mark 12. 24. Are ye not therefore deceived because ye know not the Scriptures c. So also the cause of the Errour of the Disciples of Christ touching his Resurrection was their Ignorance of the Scripture Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken c. Reas 1 Reas 1. The Scriptures are the onely fountain and well-spring from whence all truth of Doctrine and Practice is to be drawn and derived therefore to be ignorant in them must needs be the cause of Errours in Doctrine and Practice Reas 2 Reas 2. The Scriptures are the onely Rule and Touch-stone by which all Truth must be tried and examined Therefore Ignorance of this Rule must needs be the cause of swarving from the Truth Vse 1 Use 1. See how great injury is done by the Governours of the Popish Church unto the common People by barring them from the ordinary use of the Books of Scripture and from the reading of them What is this but to muzzle and keep them in Ignorance of the Scriptures and so to lead them hood-winked into all kind of gross and dangerous Errours Chrysost Homil. 9. in Colos 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Use 2 Use 2. See the cause of so many gross and foolish Opinions which many amongst us in our Church do hold and maintain it is nothing else but their Ignorance of the Scriptures either because they read them not duly and diligently or else because they understand them not aright How many foolish and absurd Opinions are holden by ignorant people in many places Such as these for example That Faith is nothing but a man's good meaning That God is served by rehearsing the ten Commandments and the Creed instead of Prayers That the Sabbath is kept well enough if men and women come to Church and be present at Publick Prayers and at the Sermon though they spend the rest of the day either idly or profanely That the Sabbath is well enough sanctified by bare reading of Prayers and so much Preaching is needless That it is no hurt upon the Sabbath to use sports and pastimes because many do worse That it is lawful to swear in common talk to that which is true That in Religion it is best to do as the most do That it was a better World when there was not so much Preaching as now is That a man may make of his own as much as he can That such as are not book-learned need have no Knowledge in Religion These and many other the like absurd Opinions whence proceed they and what is the cause of them but Ignorance of the Scriptures If they did read the Scriptures duly and understandingly or did hear them read by others or were so diligent as they should be in hearing them opened in the publick Ministry it were impossible that such gross and foolish conceipts so contrary to the Scriptures should take place in them Use 3 Use 3. If we would be led into all truth of Doctrine necessary to Salvation taught in the Word of God and if we would be kept from running into the contrary grosse and dangerous Errours then labour for true and sound knowledge in the Scriptures and in the true sense of them Use all good means to this end 1. Befrequent and diligent in hearing the Scriptures unfolded in the publick Ministry 2. Search them diligently and often by private reading Joh. 5. 39. A notable and excellent means to gain and increase knowledge in the Word For this we have the example of that of the Eunuch Act. 8. 30. 3. Pray daily unto God to open our understandings to conceive the true sense of the Scriptures 4. Confer with others touching those things which we read and hear So
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
Pride conceived in respect of the natural feature comliness or complexion of the body Think what a foul Sink of Corruption is in our bodies naturally which must be purged daily It were enough to humble us if we consider that our bodies are but dust and earth but this is more that they are foul and filthy earth See Judg. 3. 22. Use 3 Vse 3. See how willing we should be when God calleth us to death to lay down and put off this corrupt and foul carcase of ours that it may return to the Earth ◠and withal what cause we have to long for the general Resurrection in which our vile bodies shall be changed and made like to the glorious body of Christ Phil. 3. 21. Mark 7. 20 c. And He said That which cometh out of the Man that defileth the Man May 5. 1622. IN the two former Verses our Saviour shewed what is not the cause of spirituall Uncleannesse before God Not the Meat which entreth into Man's Body which He also confirmeth by a Reason taken from the place whither Meat eaten goeth Not to the Heart but to the Belly and so into the Draught c. Now from the 20th Verse unto the 24th he sheweth what is the true cause of spiritual Pollution what it is that maketh a man Unclean before God namely that which cometh out of a man even the sin that cometh from the heart This Point of Doctrine our Saviour teacheth his Disciples here And 1. He doth propound it briefly and generally Ver. 20. 2. He doth more largely and particularly open and unfold the same Ver. 21 c. That which cometh out of the Man that is The Sin or Sins which come from within a Man that is from the Heart or inner Man taking their beginning there and from thence flowing forth and spreading to the outward Man and to the outward Conversation That this is the sense of the words appeareth plainly by the words following in the next Verse where it is said that From within out of the Heart proceed evill thoughts c. Defileth the Man that is Maketh the Person spiritually unclean foul and loathsom in the sight of God See before Ver. 18. Observ 1 Observ 1. That sin is the true cause of all spiritual Uncleanness of the Person before God This is it that makes the whole Person both Soul and body foul and loathsom in God's accompt Hence it is so often called Filthiness as Prov. 30. 12. Ezek. 36. 25. 2 Cor. 7. 1. Jam. 1. 21. to shew that it is the onely cause of all spirituall foulnesse and filthinesse before God Hence also it is that the Wicked are in Scripture resembled to such things as are most foul and loathsom as to unclean Lepers to the Black-Moor Jer. 13. 23. to filthy Swine to Doggs c. Zephan 3. 1. Wo to her that is to Jerusalem that is filthy and polluted c. Reasons Reasons 1. It is most opposite to the pure and holy Nature of God Psal 5. 4 5. Thou art not a God that hath pleasure in Wickedness c. Thou hatest all Workers of Iniquity Hab. 1. 13. Thou art of purer Eyes than to behold evill and canst not look on Iniquity c. 2. It makes men like unto the Devil that foul and unclean Spirit as he is called in Scripture causing them to bear his Image Therefore Judas is called a Devill Joh. 6. 70. As God's Image stands in Holinesse and Righteousnesse so the Devill 's in Sin and Wickednesse Now that which makes a man most unlike God and most like to Satan must needs make him foul and loathsom before God 3. It makes the best Actions and Duties performed by such as live in sin to be abhorred of God See Isa 1. 13 14 15. Note that when we say Sin makes the Person unclean before God this is to be understood of sin in its own nature as a breach of God's Law and so far as it is lived and continued in without Repentance not as it comes to be repented of and so to be pardoned in Christ to some Persons for so it defiles not the Person but of it self it doth c. Use 1 Use 1. See how loathsom and detestable all sin should be unto us and how we should shun it as we do things most foul and loathsom yea much more than any other thing that is filthy and unclean there being nothing in the World so foul and filthy as sin is no Leprosy or other loathsom Disease of the Body no Dung or Filth of the Earth no venemous Creature no brute Beast so unclean and filthy as sin is in it self Other Uncleanness may defile the Body or make a Man loathsom to men but sin defileth Soul and Body and makes the whole Man odious and detestable before God Oh then how should we detest it Rom. 12. Abhorring evill c. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hate it like Hell Ephes 5. 3. Let not Sin be once named among you c. Jude ver 23. Hate the Garment spotted by the Flesh Shun not onely manifest and gross sins but abhor all occasions of sin yea all appearance of evil c. Remember this when thou art tempted to sin how odious it is unto God how foul in his sight making thee more loathsom before Him than any outward filthiness can be to men and let this consideration keep thee from yielding to the temptation yea cause thee to abhor all motions of Sin c. Think how wary we use to be of defiling our bodies with outward uncleanness How do we shun the Infection of the Plague and other noisom Diseases How do we fly from Toads Snake◠and other foul and venemous Creatures yea in our Meats and Drinks how curious are we If but a little Uncleanness be in our Cups or Platters we are ready to loath our Meat c. And shall we not much more loath and abhor sin and fly from the Infection of it What folly and madness is this to be so wary of defiling our Bodies yea our Garments with a little spot and in the mean time to make nothing of tumbling our Souls in the mire of filthy sins What folly is it to fly the sting or venome of a Toad or Snake which can infect and sting onely the body and not to shun Sin which will poyson the Soul and leave a venemous sting in the Conscience Oh be not thus foolish but learn above all venemous noisome and filthy things to abhor and shun Sin And pray for a Heart to loath and detest it The rather because the true hatred of Sin as it is offensive and odious to God is a speciall Mark and Evidence of a sanctified Heart Vse 2 Use 2. See the wretched and fearful condition of all wicked ones which love and delight in Sin committing it even with greediness and drinking Iniquity like Water as it is said in the book of Job like Swine loving and delighting
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
to suffer which though it be not expressed in the words yet is it to be understood or else the Sentence is imperfect q. d. As it is written that the Son of Man that is my self should suffer many things So likewise is it appointed of God that John Baptist my Harbinger or Servant should be evil entreated and suffer much hard measure in the World at his coming Vide Gualter et Jansen in loc As it is written that is Fore-told in the Writings or Books of the Prophets in the Old Testament Quest Quest Where or in what Books of the Prophets was this fore-told Answ Answ In sundry places but specially in these Dan. 9. 26. The Messiah shall be slain or cut off Isa 53. throughout the Chapter He was wounded for our Transgressions He was bruised for our Imquities Oppressed and afflicted He was brought as a Sheep to the slaughter He was cut off from the Land of the Living He hath powred out his Soul unto Death c. Psal 22. the very particular manner of his Sufferings was fore-told Ver. 14. I am powred out like Water and all my Bones are out of joynt Ver. 16. They pierced my hands and my feet I may tell all my Bones c. They part my Garments among them c. Son of Man that is Christ himself This Title He gives himself in respect of his Humane Nature c. That he should suffer many things that is Many Afflictions Miseries and Punishments laid upon him of God with many Abuses Wrongs and Indignities at the hands of men and that for the sins of Mankind See Chap. 8. ver 31. And be set at nought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is be greatly contemned vilified and made nothing of In the words consider 1. The Person who was to suffer The Son of Man 2. The Sufferings of Christ fore-told by him 3. The Proof or Confirmation of them by Testimony of Scripture Of the first I have often spoken before lately upon Ver. 9. Observ 1 Of the second Observ 1. The Sufferings of Christ Jesus our Saviour which he was to suffer for the sins of Mankind were not one or few but manifold Many miseries and punishments were imposed on him of God and many abuses and indignities offered him by men and all for our sakes Thus was it written of him before-hand by the Prophets to shew that it was so ordained of God Touching these manifold Sufferings of Christ see some Questions answered before Chap. 8. 31. Vse 1 Use 1. See by this the heinousness of our Sins how offensive to God and hard to be taken away and God's Wrath appeased in that Christ Jesus the Son of God must not onely suffer but so many things Vide Chap. 8. 31. Use 2 Use 2. To humble us with godly sorrow c. Vide ibid. Mark 9. 12. And be set at nought Dec. 24. 1626. Doct. Doctr. THat one great and principal part of Christ's Sufferings which he was to endure for us was the great Contempt Ignominy and Disgrace amongst men which he was appointed to suffer So it is reckoned here and particularly named as a main part of his Sufferings yea this only among all his manifold Sufferings is named to shew the greatness of it So in other places See before on Chap. 8. Ver. 31. Vse Use See that it is no easy matter to suffer contempt and disgrace in this World and at the hands of men for Christ's sake but a hard and grievous triall One chief part of Christ's Sufferings was to be set at nought If so hard for him to bear how much more for us c. See Hebr. 11. 36 37. and 1 Cor. 4. 13. Experience proves this to be hard to Nature for many can better bear pain loss of goods c. than reproaches mockings c. Other Uses see before Chap. 8. 31. Now followeth the Proof or Confirmation of Christ's Sufferings by Testimony of Scripture being foretold by the Prophets As it is written c. Quest Quest Where or in what Books of the Prophets is this written Answ Answ Vide suprà Quest Quest Why were the Sufferings of Christ fore-told in the Writings of the Prophets so long before Answ Answ For these Reasons 1. That the faithful who should live at the time of Christ's coming in the Flesh and of his suffering when they did see these things fulfilled in Christ Jesus alone might thereupon be moved to believe undoubtedly that he was the true Messiah and should not look for any other 2. To teach the Church of God among the Jews what manner of Redeemer and Saviour their Messiah was appointed to be namely a spiritual Redeemer and Deliverer not a temporal King coming in earthly Pomp and Glory not one that should by force of Arms or external Power deliver them from their Enemies but such a Redeemer as should save and deliver them from their Sins and the Wrath of God by suffering death and the greatest contempt and abasement for them 3. To the end that when they should see Christ Jesus to suffer these things at the hands of the High-Priests and Pilate c. they should not be offended in as much as he suffered nothing but what was fore-told by the Prophets long before Observ 1 Observ 1. The truth and certainty of the Article of Christ's Sufferings forasmuch as all that he was to suffer was fore-told by the Prophets and therefore was of necessity to be fulfilled in due time for otherwise the Predictions of the Prophets should have been found false but this was impossible in as much as they spake and wrote by the immediate direction and infallible assistance of the Holy Ghost Therefore it was a matter of necessity in this respect that Christ should suffer because otherwise the Prophecies that went before of his Sufferings could not be fulfilled and this was one special cause why he suffered and was to suffer so many things that so the Scriptures of the Prophets might be fulfilled Luke 24. 26. And therefore the Evangelists in setting down the History of the several parts of Christ's Sufferings do often alledge this cause that the Scripture might be fulfilled And for the same cause though our Saviour had power to have saved himself from death yet he would not See Matth. 26. 53 54. Now as it was necessary in this respect that Christ should suffer because otherwise the Prophecies going before of him could not be fulfilled so it is as certain that he did in due time actually suffer as appeareth by the History of the Evangelists recording the same unto us which therefore being compared with the Writings of the Prophets ought generally to confirm our Faith in this Article and Doctrine of Christ's Sufferings Otherwise that Reproof of Christ Luke 24. 26. will take hold of us O Fools and slow of heart to believe all that the Prophets have spoken c. Therefore labour undoubtedly to believe and rest assured of the Truth of Christ's Sufferings and of the