first but a very slender measure of Grace when he came to our Saviour by night to confer with him and to learn of him Joh. 3. 1. but afterward this seed of Grace grew to a greater measure of Grace in him as may appear Joh. 19. 39. when he came openly in the day time and shewed his love to Christ in bringing sweet Odours to Embalm his dead body and in helping to bury it 2. We may consider these degrees of Grace as they are found and do appear in sundry Christians at the same time for some are indued with a lesser and some with a greater measure of Grace Some are Babes in Christ 1 Cor. 3. 1. and some are well grown Christians some are weak and some are strong Rom. 15. 1. Vse 1 Use 1. This is matter of comfort to such weak Christians who are troubled and discouraged because of the small measure of Grace which they feel in themselves and because they come so far short of the Graces that are in some other Christians Such must remember this that there are different degrees of Grace and that God doth not give his Spirit in like measure unto all that are partakers of it but in such measure as he in his Wisdome seeth fittest for every one Consider also this that God doth more respect the truth and sincerity of that Grace that is in thee then the measure or degree of it Look therefore to this especially that the Graces that are in thee as Knowledg Faith Repentance c. be sincere and sound whatsoever the measure of them be They may be sound in thee though but in small measure And the smallest measure of Grace if it be sincere and sound is sufficient to give thee right and interest to Salvation If thy Faith be but as the grain of Mustard-seed in quantity yet if it be true and unfained Faith it is able to save thee If thou canst but truly and unfeinedly hunger and thirst after Christ and his Righteousness thou art blessed Matth. 5. 6. Onely do not rest contented with a small measure of Grace but strive to a further growth But more of this in due place Vse 2 Use 2. Such as have received the greatest measure of Spirituall Graces must from hence learn not to despise those that come behind them in Grace but rather to incourage them and to cherish the smallest beginnings of Grace in others remembring that of the Apostle 1 Cor. 4. 7. Who maketh thee to differ from another And what hast thou that thou didst not receive Doctr. 3 Doctr. 3. In that the work of Grace wrought by the Ministry of the Word is here compared to the grain of Mustard-seed which being small doth grow in time to a Tree we may further learn this that it is the property of true and sound Grace to grow and increase in those that are partakers of it Though it be never so small in them at first yet it will grow and increase in time to a greater measure 2 Thess 1. 3. We are bound to thank God c. because your Faith groweth exceedingly and the Charity of every one of you aboundeth c. 2 Cor. 4. 16. The inward man is renewed day by day 2 Cor. 3. 18. We are changed into the Image of the Lord from glory to glory c. that is we grow in Grace and the glorious Image of God is daily more and more restored in us Joh. 15. 2. Every branch that beareth fruit in Christ is purged that it may bring forth more fruit Here note two things touching the growth of Grace 1. It is not alike in all Christians but in some greater in some less 2. It is not alwayes sensible for the present time As we see not the growing of the Mustard-seed but we see it is grown c. Use 1 Use 1. This convinceth such not to have any truth or soundness of Grace in them who do not grow in it Some think they have enough Knowledg Faith and other Graces already and therefore rest as they are never caring or endeavouring to go forward in Grace Such have no soundness of Grace at all in them for if they had they could not posibly rest in that measure which they have but must needs strive to a further growth Others are so far from increasing that they decay and go backward in Grace leaving their first zeal and love as did the Church of Ephesus Revel 2. 4. And indeed such as go not forward in Grace must needs go backward in it for there is no standing at a stay in this case Now such as do thus stand at a stay or go backward have just cause to suspect that there was never any truth or soundness of Grace in them Quest Quest May not such as have soundnesse of Grace decay and go backward in it for a time Answ Answ Yes this is possible and doth sometimes come to pass though it be a very dangerous thing so to fall away But such as have thus fallen back if there be any soundness of Grace in them so soon as they come to see their own backslidings will labour speedily to recover themselves and they will ever after strive so much the more to grow and increase in all Graces of the Spirit which have bin for a time quenched or decayed in them Therefore our Saviour bids the Church of Ephesus to remember whence they were fallen and to repent and do their first works Use 2 Use 2. If we would know what soundness of Grace is in us examine our selves what growth of Grace is in us Quest Quest. How may we know this Answ Answ By these marks or signs 1. By the abatement and decaying of our sinfull corruptions which are opposite to Grace and do fight against it in us The more the flesh decayeth the more the Spirit groweth and getteth the upper hand in us As it is with one that begins to recover out of bodily sickness the more the corrupt humours in his body do decay and are wasted and purged away the more the party groweth in strength and health of body So it is with us in our Spirituall growth in Grace when our corruptions decay in us and the strength of sin is more and more abated in us this is an argument of the growth of Grace in us As on the contrary if our corruptions grow stronger in us this argues the decay of Grace in us Try thy self by this therefore if thou wouldst know whether thou grow in Grace look whether the corruption of sin decay in thee look whether those sinfull lusts which have bin strong in thee do now grow weaker and are more and more mortified in thee If it be thus with thee this is an evidence of thy growth in Grace As on the contrary if thy corruptions grow stronger and more prevail in thee than they have done it is to be feared that thou decayest in Grace 2. We may know our growth in Grace by our increasing and
lawfull outward Calling are not good and Holy persons but there are some profane and wicked whom the Lord tolerateth and suffreth in the Church among the good Pastors as he did Judas the Traytor among the Apostles Joh. 6. 70. Have not I chosen you Twelve and one of you is a Devill So that they may be wicked men yea very Devills Incarnate which the Lord may suffer to have place in the Church and to have an outward Calling to bear Office in it Such were the Scribes and Pharisees who sate in Moses Chair in our Saviour's time Matth. 23. 2. and yet they were in their lives most wicked and vicious as our Saviour sheweth in the same Chapter See also Act. 20. 29. Quest Quest Why doth the Lord suffer such wicked men to bear office in the Church Answ Answ 1. To shew that the efficacy of the Ministry doth not depend upon the worthiness of the persons but upon the Ordinance of God and upon the power of his Spirit accompanying the same 2. For the Tryall of the Church for such wicked men are as Wolves not sparing the flock 3. For the just punishment of such as contemn good Pastours Vse 1 Use 1. It must teach us not to marvail or be offended though we sometimes see wicked men fill up the rooms of good Pastors in the Church The Lord suffereth this for just causes And let none from hence take occasion to contemn the Ministery it self because of the vicious and wicked lives of some that live in that Calling The wickedness of some persons sought to be no prejudice to the Calling it self Use 2 Use 2. This also teacheth us That it is not alway safe for the people to follow the example of such as have an outward calling to be Teachers in the Church for so may lend and wicked men have whose life and practise is no way to be imitated but to be abhorred and detested If therefore there be any in the place of Ministers who teach well and profitably and yet are wicked in their lives the precept of our Saviour is to be remembred and practised who bids his Disciples to do as the Scribes and Pharisees taught so far as their teaching was good and sound but not to do after their works because they said and did not Matth. 23. 3. So much of the Persons sent Now followeth the manner of Christ's sending them By two and two That is two in a company Therefore also they are nominated by pairs or couples Matth. 10. Luke 6. So also Luke 10. 1. The 70 Disciples were sent two and two together Quest Quest Why did our Saviour thus send them by couples Answ Answ 1. That they might one be helpfull to another in the duties of their Calling strengthening comforting and encouraging each other therein 2. That they might testifie and shew their mutual consent in the Doctrine which they taught and so this might procure and win credit and authority to their Doctrine Observ 1 Observ 1. Hence gather That Ministers of the Word have need of mutual help comfort and encouragement one from another in the duties of their Calling Therefore Paul often mentioneth his fellow-labourers and helpers in the Ministery as Col. 4. 11. he saith of Aristarchus Marcus and Jesus called Justus that they were his fellow-workers or helpers and a comfort to him And for this cause it is likely the Apostles after Christ's Ascension had companions for the most part in their Travels when they preached in sundry places Thus Peter and John were companions Act. 3. Paul and Barnabas Act. 13. Judas and Silas Act. 15. 32. Paul and Timotheus and Paul and Silas Act. 16. Moses and Aaron joyned together c. Reas 1 Reason 1. The Work of the Ministery is a great and difficult Work and therefore such as are called to labour in it had need to be helpful one to another in it it is a weighty and burdensome Calling Onus ipsis angelis formidandum as Bernard sayes of it therefore they had need help one another in bearing it Reas 2 Reas 2. There are many discouragements and hinderances which Ministers must look to meet with in their Callings and therefore they have great need of comfort and encouragement from one another Use Use To move all Ministers to be ready to help comfort and encourage their fellow Ministers in the duties of their Calling and to be ready also to receive comfort and encouragement from others as occasion is offered As Reapers in a Harvest field encourage one another so should such as labour in the Lord's Harvest Observ 2 Observ 2. In that our Saviour sends the Apostles by two and two in a company that so their consent in the Doctrine which they should preach might win credit unto it We may learn That the unity consent and agreement of Ministers of the Church in one and the same substance of Christian doctrine is of great force to procure credit and authority to that Doctrine and to cause it to be the more readily imbraced of the hearers This is the reason why Paul in his Epistles to the Churches doth often joyn other faithful Ministers with him as joynt-Witnesses of the same Truth and Doctrine which he delivereth to the Churches in writing as 1 Thess 1. 1. he joyneth Sylvanus and Timotheus with him and so in other of his Epistles Therefore also it was That the Church of Hierusalem writing to the Church of Antioch about that Question touching the Jewish Ceremonies did joyn all the Apostles and Elders together in the forefront of those Letters Act. 15. 23. See Joh. 8. 17. and 2 Cor. 13. 1. Vse 1 Use 1. This must move all Ministers of the Church to labour much to maintain this unity and consent in true and sound Doctrine between themselves and other Ministers in the Church that so their doctrine may be of the more authority and credit with the people and be the more readily imbraced and obeyed For although the Doctrine and Truth of God be in it self of sufficient authority and so hath no need of mans testimony Joh. 5. 34. yet the consent of the Teachers of it is a forcible motive to move the hearers the sooner to imbrace it Use 2 Use 2. This also shews That it is profitable for the people of God sometimes when opportunity is offered to hear not only their own Pastors but also other Ministers of the Church that so seeing an unity and consent between the Pastors of the Church in the same substance of doctrine they may by this means be more confirmed in the Truth and make the more conscience to imbrace and follow what is taught them Though they may not have itching ears as the Apostle speaketh nor of vain curiosity or for novelty sake get unto themselves a heap of Teachers yet sometimes upon just and good occasion and opportunity it is profitable for them to hear others beside their own Pastors that by the consent of sundry godly leamed Teachers
they taught the Truth and sound Doctrine Answ Answ It is true That they did indeed teach many things which were true and sound and agreeable to the written Word of God in the Law and Prophets and therefore our Saviour's meaning there is not that they should generally and absolutely follow their Doctrine in all things whatsoever they taught But in all such things as they taught truly and soundly in all things which they taught agreeable to the Doctrine of Moses in whose Chair they sate But because they did also together with true Doctrine mingle a great deal of corrupt and erroneous Doctrine therefore our Saviour in this place warneth his Disciples to take heed thereof Now this corrupt Doctrine of the Pharisees is here called Leaven and thereunto compared in regard of the likeness between them to set out the Nature and evil effects of this corrupt Doctrine by which it resembleth Leaven as in other respects so especially in this That as leaven is not onely sowre and tart of it self but it is apt also to convey and spread the sowreness of it into the whole Lump of Dough till it be all sowred therewith 1 Cor. 5. 7. Gal. 5. 9. So this Doctrine of the Pharisees was not onely evil and corrupt in it self but apt to spread the corruption and contagion of it further and further to the infecting of others therewith Quest Quest Why did our Saviour speak so obscurely c Answ Answ That from their misconceiving him he might take occasion to discover to them their ignorance and infidelity for which he afterward reproveth them And of the leaven of Herod It is somewhat doubtfull what is meant by this Matth. 16. 6. The Sadduces are named instead of Herod whereupon some think that Herod did joyn himself to the Sect and Opinions of the Sadduces and so that the leaven of Herod is the same with the leaven of the Sadduces noting out the corrupt Doctrines and Opinions which the Sadduces held the chief of which are mentioned Acts 23. 8. That they held no Resurrection nor Angel c. Others do with more probability think that by the leaven of Herod is meant here the erroneous Doctrine and Opinions of the Sect called the Herodians of whom we heard before Chap. 3. Ver. 6. who were a peculiar Sect by themselves differing in opinion from the Pharisees and Sadduces Who were called Herodians from Herod King of the Jews because among other opinions they held this as is restified by Epiphanius that Herod was the Messiah because he was King of the Jews and a Jew born and lived about the same time when the Jews expected the Messiah Howsoever it be no doubt but our Saviour meaneth some corrupt and erroneous Doctrine or Opinions held and maintained either by Herod himself or else by the Sect of the Herodians which were his Followers and Adherents Vide Gerrard Harm Evang. Cap. 154. Pag. 1105. c. Ubi diversam sententiam tuetur Observ 1 Observ 1. In that our Saviour from their want of Bread took occasion to speak to them of the leavened Doctrine of the Pharisees c. and to teach them spiritual Wisdom in shunning the same Hence gather That from Earthly and Temporal things of this Life we should take occasion to confer and speak to others of things Spirituall and Heavenly So our Saviour often used to do Joh. 4. 10. From the Water of the Well of Jacob he took occasion to tell the Woman of Samaria of the Spirituall Water of Life and to stir her up to thirst after it So Joh. 6. 27. from the five Loaves of Bread with which he had fed 5000 he took occasion to speak unto the People of the Spirituall and Heavenly Food and to stir them up to seek after it Herein let us imitate our Saviour taking occasion from Earthly things to think and speak of Spirituall and Heavenly From Earthly and Bodily Food to speak and confer of Spirituall from Bodily Raiment to confer of the Garments of Grace from Bodily Armour to speak of the Spirituall Armour of God Ephes 6. From our Earthly Houses to talk and speak to one another of our House not made with Hands but eternall in the Heavens from the Grasse and Flowers of the Field to speak of our Mortality c. Thus we shall shew our selves to be Heavenly minded and to have our Conversation there even while we live on Earth Phil. 3. 20. Besides we shall by this means more and more stir up our Thoughts and Affections to the love and desire of things Spirituall and Heavenly This also will be a means to furnish us from time to time with plentifull matter of holy conference so as we shall never want matter in this kind to confer of Observ 2 Observ 2. Here we see that there hath been in all Ages of the Church corrupt and erroneous Teachers who have laboured by their Errors and false Doctrine to corrupt and deprave the true and sound Doctrine of the Word of God Such were the Pharisees Sadduces and Herodians in our Saviour's time who by their leaven of corrupt Doctrine infected and sowred the true Doctrine of the Law and Prophets So in times of the Old Testament were many false Prophets So in the Apostles Dayes were false Apostles and other corrupt Teachers both among the Jews and Gentiles 1 Pet. 21. There were false Prophets among the People even as there shall be false Teachers among you who privily shall bring in damnable Heresies c. Such false Teacher were Hymenaeus and Philetus mentioned by Paul 2 Tim. 2. 17. Besides many other in the Apostles Dayes Such were the Jewish Teachers which urged the necessity of Circumcision and the keeping of other Ceremonies of Moses's Law after the Death of Christ Such were the Nicolaitans Revel 2. 6. which held Fornication no Sin Such were Ebion and Cerinthus who denyed the God-head of Christ as is testified in the Ecclesiasticall History So in all the succeeding Ages after the Apostles both of antient and later times the Church was troubled with many corrupt and Heretical Teachers as Arrians Pelagians Manichees c. Austin reckoneth up ninety several Heresies c. So in this Age and time wherein we live there are many corrupt and Heretical Teachers as Papists Anabaptists Arminians c. which labour to spread the Leaven of their Errours c. Reason Reason God hath decreed to permit and suffer it thus to be for just causes As first for the just Judgment and Punishment of the wicked and Reprobates that they may by the Doctrine of false Teachers be led into damnable Errours and so be justly condemned if they repent not 2 Thess 2. 10. Secondly For the trial of the Elect and that such as are approved of God may be known 1 Cor. 11. 19. There must be Heresies c. Deut. 13. 3. Use 1 Use 1. Teacheth us not to think strange nor to stumble or be offended thereat when in these our times we see
trial and proof of his Elect 1 Cor. 11. 19. There must be Heresies that they which are approved may be made manifest among you 2. The Devil laboureth in all Ages to sow the Seeds of manifold Errours and corrupt Opinions in the minds of men that he may hinder them from believing and embracing the sound truth of God He labours to blind their eyes that they may not see the Truth 2 Cor. 4. 4. Therefore such corrupt Opinions and Heresies are called Doctrines of Devils to shew that the Devil is the Author of them 1 Tim. 4. 2. Use 1 Use 1. To teach us not to think strange or be offended at it though we see it be thus at this day that there are so many different Sects in the Church and so many Heresies and corrupt Opinions holden by men in matters of Religion contrary to the Truth For thus it hath ever been And God hath appointed for just causes to suffer it so to be and so it will be so long as the Devil by God's permission hath Power to blind the eyes of men and to lead them into Errours and Heresies contrary to the true and sound Doctrine or the Word of God Vse 2 Use 2. See the folly and ignorance of such as look that there should be in these times a general unity and consent in Opinion among all sorts in the matter of Religion and because there is not so but there are so many different Sects and Opinions of men opposite one to the other and most of them opposite to the true Christian Religion which we profess therefore some hence take occasion to call into Question the truth and soundness of our Religion and are doubtful what to profess yea some stick not to say they will profess no Religion till there be fewer Sects and Opinions and till they see all agree better In the mean time they think it best to follow their own business and to let matters of Religion alone But let such know that if they expect that all should be of one Opinion in matters of Religion they expect that which never was nor will be while the World standeth And so if they will profess no Religion till all agree in one they will never make any Profession at all and then let them never look to be saved at all For as with the Heart man believeth unto Righteousness so with the mouth Confession must be made unto Salvation Rom. 10. 10. Use 3 Use 3. See what need there is for us to be well and thoroughly grounded in the Knowledge and Belief of the sound truth and Doctrine of God taught in his Word and to have our hearts and minds stablished and settled therein lest otherwise we be seduced and drawn away from the truth and plucked away with some of those manifold Errours which are holden in these times against the truth 2 Pet. 3. 17. Beware lest ye being led away with the Errour of the Wicked fall from your own stedfastness But grow in Grace and in the Knowledge of our Lord Jesus Christ c. If we be not well grounded and stablished in the present Truth and Religion which we profess How shall we be able to hold and maintain it constantly both in Judgment and Practice amidst so many Errours and corrupt Opinions now a-dayes holden against the Truth We had not need to be as Children tossed to and fro and carried about with every wind of Doctrine by the sleight of men c. as the Apostle speaketh Eph. 4. 4. but we had need to be men of Age and ripe years in Understanding and Judgment able to discern the truth in matters of Religion that are questionable and firmly to hold and maintain the same in the midst of all Errours Heresies and corrupt Opinions of men by which it is opposed Observ 2 Observ 2. That Ignorance of the Scriptures is a main cause of the Errours and absurd Opinions which are holden by men in matters of Religion The ignorance and misunderstanding of that one place of Scripture Mal. 4. touching the coming of John Baptist in the Spirit and Power of Elias was the cause of the Errour which the Jews in our Saviour's time held touching the coming of the Prophet Elias to live again upon Earth in Person as we have before heard And so no doubt but their Ignorance in the Scriptures was the main cause of all those other gross Errours which diverse of them held touching the Person of Christ that He was John Baptist or Elias or one of the other old Prophets So also of that heathenish Errour touching the Souls of men that in death they pass into other bodyes and so come to live again upon Earth The like may be said of all other Errours and absurd Opinions of men which have been or which are at this day holden in matters of Religion Ignorance of the Holy Scriptures is a main cause of them Matth. 22. 29. Ye err not knowing the Scriptures c. Thus Chrysostom in his time complaineth Praefat. in Epist. ad Rom. that hence have come innumerable evils even from the Ignorance of the Scriptures Hence have sprung a multitude of pernicious Heresies c. So in our times whence come so many gross and absurd Errours holden by Papists Anabaptists Brownists c. but from Ignorance of the Scriptures So whence come those many foolish and erroneous Opinions of ignorant People in our own Church but from Ignorance of the Scriptures Use 1 Use 1. To condemn the wicked practice of the Church of Rome in barring the common People from the free Use and Reading of the Scriptures and so nuzzling them up in gross Ignorance of the Word of God whereby they are led into all manner of erroneous and absurd Opinions Yea some of them have not been ashamed to commend this Ignorance in the common People affirming it tâ— be the Mother of Devotion Contra here we learn that it is the Mother of all gross and absurd Errours Heresies and corrupt Opinions of men in matters of Religion Use 2 Vse 2. See how dangerous for Christians to be ignorant in the Scriptures Such do lye open to all manner of Errours Heresies and corrupt Opinions being in danger to be infected with the Poyson of them and to be seduced by them easily plucked away from the Truth ready to imbrace any Errour or Heresy though never so gross absurd or foolish as Popery Anabaptism Brownism c. They are like clean Paper upon which one may write any thing So upon such persons being ignorant in the Scriptures any gross or absurd Errour or Hereticall opinion may be fastened or imprinted like Wax which may be Printed with any Seal c. How many such are there even amongst us who are ignorant in the book of God having little or no sound Knowledg of the Scriptures no not of the main and principal points of Christian Religion there taught and set down The Scriptures are as a sealed Book unto them No
corruptions in the first rising and spiringing up of them Quest Quest Why doth the Lord suffer so many and great corruptions to grow up in the Church Answ Answ 1. For the tryall and manifestation of his Elect and Faithfull People to distinguish them from Hypocrites and wicked Ones in that they do not yield and consent to those corruptions as the Wicked do but oppose themselves against them 1 Cor. 11. 19. There must be Heresies that they that are approved among you may be known 2. To shew his Power and goodness in preserving his Elect People in the midst of such corruptions and abuses that they be not drawn away by them 3. To execute his just Judgment upon the Wicked and Reprobate who are willing to be seduced in giving them up to themselves and so suffering them to be drawn away with the sins and abuses of the times See 2 Thess 2. 11 12. Use 1 Use 1. See then that there may be a true Church where many and great corruptions and disorders do raign and therefore that such corruptions are no sufficient cause why we should separate from the true Church or refuse to communicate therewith in the holy Ordinances of God as in publick Ministery of the Word Sacraments Prayer c. This is to be remembred against the Brownists who separate from our Church because of the abuses and corruptions in it Vse 2 Use 2. This proves against the Papists that the true Church on Earth is not alwayes gloriously visible that is to say in regard of the outward beauty and glory of it For sometimes it is so deformed and defaced with corruption that scarce any good outward form or face of a Church can be discerned So in the times before mentioned c. Use 3 Use 3. To teach us not to think strange or to stumble at it if in these times the Church of God in some Places and Countries be tainted with many and great abuses yea though it be so with this Church wherein we live for this is no new thing It hath been often so in former Ages and with other visible Churches of God upon Earth therefore wonder not if it be so now but know that God doth for just causes permit it so to be as hath been shewed Withall let this be our care to take heed we be not tainted with the corruptions and abuses now raigning in the Church remembring that warning of the Apostle 2 Pet. 3. 17. Beware lest ye being led away with the Errour of the Wicked fall from your own stedfastnesse On the contrary we are by all means in our severall places to set our selves against the common corruptions and abuses of the times and of the Church wherein we live Magistrates by their Power and Authority Ministers by their Doctrine and Ministery all Christians by our prayers to seek reformation of the abuses raigning in the Church c. Observ 2 Observ 2. The special Care and Providence of God over his true Church for the good thereof in that he hath in the most corrupt times used to stir up some special and extraordinary Persons to be Instruments of reforming the Church and of restoring the decayed state of it So here he sent John Baptist to restore those things which were out of Order in the Church at that time So after him our Saviour Christ himself was called and sent of God to perfect the Reformation begun by John's Ministry So Elias the Prophet was extraordinarily stirred up of God to be a means of reforming the great Abuses and Corruptions then reigning in the Church which was among the Israelites So in the time of the Arrian Heresy God stirred up Athanasius Basil Ambrose Hierom and other worthy Fathers of the Church to be means of reforming the Errouts and Abuses then reigning in the Church So of latter times when the darkness of Popery did most prevail God stirred up Wickliff John Husse Hierom of Prague Luther c. to be Instruments of restoring the Church by their Preaching and Writings Use 1 Use 1. To move us thankfully to acknowledge this provident care of the Lord for his Church and to bless his Name for it Vse 2 Use 2. Hence gather hope that the Lord may and will in due time stir up some special Persons in these corrupt times wherein we live to be Instruments of restoring the decayed state of the Church and of reforming those Abuses and Disorders which reign amongst us Seeing the Lord hath heretofore used thus to do in the most corrupt times of the Church there is hope that he will do so now in due time though as yet he do defer to do it which should therefore encourage us earnestly to seek to God by Prayer to this end entreating him to take the Reformation of his Church into his hands at length and to stir up some speciall Persons that may be as Instruments to bring this to pass There is great need for us so to do if we consider the corrupt state of the Church at this time how many and great Corruptions Abuses and Disorders do now reign in it and that in all estates and Degrees in Magistrates Ministers People of all sorts c. Oh what need have we now of some Elias or John Baptist to be called and sent of God to reform the Abuses in our Church to restore things out of Order c. So many and great are the Abuses and Corruptions amongst us that it is unlikely they will be reformed by ordinary means and therefore we have need earnestly to wish and daily pray unto God to use some extraordinary means to effect it to stir up some special and extraordinary Persons to be instruments and means of reforming the corrupt state of the Church c. Let us then daily sollicite the Lord by our Prayers to this end yea every one of us Though it be not in our Power to reform the Church yet is it in our Power to pray unto God for Reformation of it and it is our bounden Duty so to do c. And to the end the Lord may be moved to stir up some special instruments and means of reforming the Church in general let us every one be careful first to reform our Selves in particular and next our Families as particular Churches Mark 9. 12. It is written of the Son of Man that he must suffer many things c. Dec. 17. 1626. NOW followeth what Elias that is John Baptist was to suffer at his coming This our Saviour shews by comparing his Sufferings with His own which himself was likewise to suffer according to the Scriptures Where consider two things 1. Our Saviour's express mentioning or fore-telling of his own Sufferings which he was appointed to suffer not long after and that according to the Scriptures in these words And as it is written of the Son of Man that he should suffer c. 2. A secret intimating or implying of the like things which John Baptist was also appointed
proving it unlawfull for such as are lawfully Divorced for Aâ—â—â—tery to marry again that the contrary may be gathered from hence For if it be a sin for the husband or wife to marry again after Divorcement for other causes except Adultery then it is no sin to marry again after Divorcement for Adultery So that this place makes not for but against this gross errour of the Papists which errour touching restraint of Marriage after Divorcement the Pope by his Canon-Law maintaineth to the end that he may get the more money for granting dispensations to marry in such cases as reverend Dr. Fulk observeth in his Confut. of Rhem. Testam upon Matth. 5. 32. Now this that marriage after Divorce for Adultery is lawfull especially for the Innocent party may further be proved by two Reasons 1. Because otherwise the innocent party should be punished for the others offence c. 2. God hath ordained marriage for a remedy against incontinency for all persons 1 Cor. 7. 2. See Perk on Matth. 5. 32. The words being thus explained and cleared from this corruption of the Papists we may in them consider two things 1. A twofold sin condemned by our Saviour in married couples 1. Unjust Divorcement or separation of themselves one from the other for any cause except Adultery 2. Marrying again with others after such Divorcement The second thing in the words is the censure passed by our Saviour upon this twofold sin especially upon the latter and such as commit the same affirming them to be guilty of Adultery against their former wife or husband which they so unjustly put away and marry with others afterward Observ 1 Observ 1. That it is utterly unlawfull for man and wife to be separated by Divorcement one from the other for small or leight causes yea for any cause whatsoever excepting onely for the sin of Adultery committed by either of them after marriage The Doctrine of our Saviour in this place condemns it as a great sin yea as the sin of Adultery in the husband to put away his wife and in the wife to put away her husband by Divorcement for leight causes yea for any cause except Adultery For the clearing of this two things are to be shewed 1. That Divorcement is not simply unlawfull or forbidden by the word of God but permitted and allowed in some case viz. in the case of Adultery 2. That it is not Lawfull in any other case Of the first It is presupposed by our Saviour here that there may be a just cause of Divorcing man and wife a-sunder viz. the sin of Adulâ—ery committed after marriage That our Saviour takes this for granted may amply appear both by the main scope of his words in this place which was not to condemn all Divorcement but that which was practised among the Jews for ordinary or leight causes as upon discontent hatred c. and especially by comparing this place of Mark with that Matth. 19. 9. where the exception of the case of Adultery is expressed So also Matth. 5. 32. So then in the case of Adultery it is clear that Divorcement of man and Wife is permitted and lawfull Reason Reas Because this sin of Adultery doth directly violate and break the marriage-covenant made between man and Wife in their first Marriage and so diâ—â—olve the Marriage-bond Prov. 2. 17. The Adulteress is said to forsake the guide of her youth and to forget the Covenant of her God that is the marriage-covenant made with God and her husband Here two things are to be noted by us 1. That although the sin of Adultery do break the marriage-covenant and so dissolve or untye the marriage-bond between man and wife yet that covenant may again be renewed and so the marriage-bond be re-united and made firm again by the mutual and free coâ—â—ent of both parties upon the repentance and submission of the guilty person And then in this case of reconcâ—liaâ—ion though Divorcement be permitted as lawfull yet is it not required as absolutely necessary 2. That if in the case of Adultery the innocent party do desire and seek to be Divorced from the other which hath â—o offended yet this is not to be done privately of his or her own head but by publick order of Law and by the consent and authority of the lawfull Magistrate Of the second That Divorcement of man and wife is unlawfull in any case or for any other cause besides the sin of Adultery this is also clear both by the words of our Saviour in this â—lace being rightly understood by comparing this place with Matth. 19. 9. as also by that other place Matth. 5. 32. Whâ—soever shall put away his Wife saving for the cause of Fornication causeth her to commit Adulâ—ery c. Here â—â—â—e that there may be other just causes of some kind of separation of man and wife for a tiâ—e as in case â—ne of the parties have some contagious disease also in case that one of them grow â—o malicious against the other that it is not safe for them to dwell together in regard of danger to the life of one of the parties also in case that in dwelling together the one doth require of the other some unlawfull or intolerable conditions and such as the other cannot with a good Conscience yield unto In these cases there may be a separation between them at least for a time that is so long as the just causes of separation do remain but no totall or finall separation by Divorcement is by the Word of God permitted but onely for Adultery Object Object 1 Cor. 7. 15. If the unbelieving depart let him depart A Brother or Sister is not under Bondage in such cases c. Answ Answ The Apostle doth not there speak of Divorcement that is of voluntary putting away of the husband or wife by giving a Bill of Divorcement but he speaks of the case of malicious and willfull desertion when one of the married couple being an unbeliever that is a Pagan or Gentile and the other a Believeâ— being after marriage conveâ—ted to the Christian Religion the unbeliever doth forsake the believer by departing from him or her and obstinately refusing to dwell or live with the party forsaken and that out of a hatred of the true Christian Religion in this case the Apostle sheweth that the Believer is not in subjection but at liberty to marry with another Provided that the Believer have first used all good means to gain the unbeliever to repentance and to the true faith and no means will succeed Now in this case the Believer doth not divorce himself or seek to be divorced but is a meer Patient suffering himself to be unâ—ustly forsaken of the unbeliever Therefore this place proves not that there is any other just cause of divorcement besides Adultery Quest 1 Quest 1. Why should not some other kinds of sin as Idolatry Witchcraft Blasphemy c. being more haynous than Adultery be just causes of divorcing man and
Christ Jesus the Lord can turn and change their hearts and Minds as he did the hearts of those whom he called and converted being on earth as of Zacheus Mary Magdalen c. And as he turned the hearts of others after his Ascension as of Saul Act. 9. and of Lydia and the Jaylor Act. 16. Therefore though we see some men yet to live in ignorance and profaness of life we should not be out of all hope of them but rather use all good means to further their conversion as instruction admonition prayer c. proving if at any time God will give them repentance 2 Tim. 2. 25. Use 3 Vse 3. This may comfort a good Christian in two cases 1. When he is opposed by malitious or wicked enemies which obstinately set themselves against him and that for well-doing If it be thus with thee that thou art opposed by obstinate and malitious enemies which molest trouble and vex thee from time to time yet be not discouraged but bear it patiently and contentedly remembring That Christ Jesus the Son of God whom thou servest and whose Name thou professest hath power over the hearts and minds of all men turning them as the Rivers of water and therefore can turn and change the minds of thy most malitious enemies to become thy friends and he will do it if thou conscionably serve and please him Prov. 16. 7. When a man's wayes please the Lord he maketh even his enemies to be at peace with him 2. This may also comfort a good Christian which is in outward poverty and want and hath none for the present to help or relieve him yet Christ Jesus can and will in due time incline and move the hearts of some to help thee yea perhaps of such as are yet most backward that way For he hath all mens hearts in his hands Observ 2 Observ 2. In that the owner of the Colt and those that were with him did so readily and willingly let the Colt go so soon as they were but told that Christ the Lord had need of him hence learn by their example That we ought readily and willingly to part with any thing we have in this world for Christ's sake and unto him whensoever he requires it of us or doth stand in need thereof In this case we are to deny him nothing but to yield him whatsoever we have or enjoy in this world when he stands in need of it or hath use â—or it and doth shew himself so to have Quest Quest Doth Christ Jesus the Son of God now stand in need of any thing which we have or enjoy in this World Answ Answ Not simply in respect of himself or his own Person as if he were any way defective without us for he is in himself most perfect full and compleat but he may be said to stand in need of such things as we have when the case so stands that by parting with any thing we have we may honour and serve him any way by advancing his Kingdom and glory or by furthering the Gospel or by doing good to others especially to the Church of Christ c. In this case Christ may be said to stand in need of those things which we possess in this world as of our Goods Lands Houses yea of our bodies and lives c. when there is just cause or occasion for us to part with these for the honour of Christ Therefore he hath need of our goods when there is cause and occasion for us to give or lend to the poor especially to the Saints of God and houshold of faith For in so doing we lend unto the Lord Prov. 19. 19. Therefore we are readily and willingly to do it So when there is occasion for us to give to other good uses as to the Church or maintenance of the Ministery c. Then Christ hath need of our money c. So he hath need of our houses when there is occasion for us to receive and entertain in them such as fear God he hath need of our Apparrel when there is occasion for us to cloath the naked of our meat and drink when there is occasion to feed the hungry and give drink to the thirsty So Christ hath need of our Goods Lands yea of our Bodies and Lives also when he calls us to part with these for the profession of the Gospel as he did the Martyrs and therefore in this case if it should befall us we ought willingly to part with all for Christ yea there is a necessity hereof if we will be Christ's true Disciples Luke 14. 33. Whosoever he be of you that forsakes not all he hath he cannot be my Disciple Again Christ Jesus hath sometimes need of our friends children c. and that is whensoever he thinks good to take them from us by death in which case we must therefore be content to forgo them because the Lord hath need of them c. Reason Reason By this we shew true love to Christ when willing to part with any thing we have for his sake Matth. 10. 37. Luke 14. 20. Use 1 Use 1. See what to think of such as profess Christ and the Gospel and yet are not willing to part with the things they possess in this world for Christ's sake and when he hath need of them and requireth them so to do Though Christ send to them by his Ministers telling them That he hath need of their money and wealth to give to the poor or to the maintenance of the Ministery c. yet they refuse to part with it they will not give or lend it to Christ or if they do it is unwillingly with grudging c. It must be wrung from them c. no true Disciples of Christ as it is to be feared neither do they bear true love to Christ for then they would think nothing too dear for him c. Use 2 Vse 2. To stir us up to this willingnesse and readinesse to part with any thing we possess in this world for Christ and when he hath need of it denying him nothing which we have but giving and lending all or any thing we have to him who hath denyed us nothing which we stood in need of but hath given himself for us and to us to redeem and save us being lost in our selves and that not being desired of us but of his own accord yea when we were his enemies c. Therefore we owe our selves to him and all we have c. Vse 3 Vse 3. See how unfit for us to set our hearts upon things of this world which here we possess and enjoy as goods lands money friends or life it self seeing we must willingly forgo these whensoever the Lord hath need of them which we can never do if our hearts be glued to them Therefore labour daily to be crucified and dead to the world and so to use all earthly things as if we used them not 1 Cor. 7. Now further Verse 7. in that
of it ought not to be common 449 It is a great misery to be shut out of the visible Church 449 No Calling in it exempts from Errour or Ignorance 103 It is never without Hypocrites 157. 194 In it all things should be done decently 184 In indifferent things we must conform to it ibid. Believers are the Glory of it 1056 Miracles are not a sure note of its truth 1130 Christ is Pastor of it 1290 Vnity is no sure note of its truth 141 Comfort The Promise of God is the ground of it 286 Believers do not alwayes enjoy it 375 Coming of Christ 557. 1153 It will be matter of terrour to the Wicked 1411 The Glory of it 559. 1412 It will be visible 1150. 1412 Carnall security is an hindrance from preparing for it 1198 It will be sudden 1199 The Calamities that shall then fill the World 1080 The Sun Moon and Stars will be then darkned 1143. 1144 The manner of it will be terrible 1146 The certainty of it 562. 1148. 1172 How Christ will then judge the World 1148 Helps to prepare for it 1149 It will be accompanied with Power and Majesty 1151 The Elect shall then be gathered together 1144. 1157 Angels shall attend on it 1158 It will be joyfull to the Godly 1161 Signs of it 1162. 1163. 1165. The time of it unknown to Men and Angels 1173 1174 1175 It is our Duty to prepare for it 1176 1177. 1181. 1186 How we may be prepared for it 1176 1177 1181 1186 It is not in our Power to prepare for it 1187 Motives to prepare for it 1188 The danger of being unprepared for Christs coming 1198 Prayers a means to prepare for it 1186 Watchfulness is a means to prepare for it 1181 Communion Communion with Christ 282 Excellency of the Communion of Saints 1306 Compassion 359. 458. 459. 466. We should compassionate others 88 Conference 481 It is a Duty 72. 502 Motives to it 502 The benefit of it 595 Confession We are naturally unwilling to confesse our Sins 647 Confession of Faith 508. 509. 552. Rules concerning Confession of Faith 509 Confession of Sin 17. 26 Auricular Confession is vain 17 Confidence We are prone to be too confident 789 1296 The danger of being too confident 1422 Confirmation It is no Sacrament 715 Conscience The guilt of it terrible 327 Terrours of it not a certain mark of Repentance 328 Terrours of it are difficultly removed 331 Men are more forward to propound Cases of Conscience than to practise the Resolution of them 1377 Contempt Christ suffered it 932 Contempt of Christ a dangerous Sin 1075. 1120 Contempt of the Gospel 263 Contempt of Ministers 296. 302. 303 314. 317 Contentment It is a Duty 1444. 83 Controversies 596. 597 The Scripture is the best judge of them 700 Conversion 48 71 1433 Conviction The Wicked are not the better for it 954 God sometimes convinceth before he punisheth 315 Corruption Corruption of our Nature 92 Corruption of our Nature should be renounced 536 Helps to renounce the Corruption of our Nature 537 Covenant God is mindfull of it 978 Death doth not null it ibid. Covetousness 923. 1217 Riches an occasion of it 752 It is dangerous in the Church 837. 1365 It is a great hindrance to a Christian 216. 751. 756 Remedies against it 217. 433. 751. 1238 Its Properties 433 Degrees of it ibid. Common to all by Nature 759 It was the Cause of Judas Treason 1237 Counsel Evill Counsel should be detested 530 Country We ought to esteem it 296 Persons of Gifts honour it ibid. Courage We must be couragious in Christ's Cause 1374 Creatures Christ is Lord of them 378 God's Power over them 1078. 1144 They should be used with Prayer and Thanksgiving 364. 1435 Cross Christians must bear it 748 Some things required in bearing it 749 Christians naturally fearfull 777 It is hard to bear it 788 We should be prepared for it 789 Cruelty The Cruelty of the Wicked 1418 Cursing 411 It is a great Sin 1431 We are subject to the Curse of God 1492 1493 Custom Custom in Sin dangerous 697 Evill Customs should be reproved 291 Hypocrites stand much for old Customs 1660. 1661 D. Damnation IT is aggravated by the abuse of means 318 Dancing Immodest Dancing is a Sin and occasion of Sin 344 Reasons against immodest Dancing 345 Immodest Dancing breeds carnall delight ibid. It is dangerous to behold immodest Dancing ibid. Danger Christians may flee from it 1109 Fear of it should not hinder us from good 1247 Darkness 1522. 1523. 1524. 1525 Dead Excessive sorrow for them is sinfull 290 Decent Burial is due to them 350 351 Death 1228. 1258. 1519. 1654 Christ is Lord of it 294 God sometimes suffers his to dy ignominious deaths 349 The Death of Saints is but partial 565. 980 It is a Sleep 291 All are subject to it 564 How to prepare for it 564. 1165. 1303 Comfort against it 1159 It is our Duty to prepare for it 1303 The greatest extremity of a Christian is at that time 1526 What it is 1544 Deceipt Two kinds of it 435 Remedies against it 435 Decree God hath appointed the time when all things happen 46 His Decrees must be fulfilled 517 The Decrees of Election and Reprobation 1123 The Decrees of God do not excuse the sins of men 1260. 1263 Defilement Nothing defileth but what defileth the Soul 424 Deliverance We should never despaire of it 615 It is often wrought by degrees 498 God often affords it suddenly 608 It is not alwayes speedily granted 623 It is sometimes deferred 624 It is often nearest in greatest extremity 638 Denial What it is to deny Christ 1424. 1428 Desires Good Desires 1469 Detestation We should expresse Detestation of Sin 313 Destruction It is the fruit of Sin 929 Devil He will assault Believers 35. 41. 204 He cannot hinder the Gospel 183 His enmity to God and Man 40 He is hardly removed from possession 70 255 When he is resisted he rageth the more 70 Why he desires to enter into mens Bodies 63 His Malice 63 66 255 246 249 625 640 1126 His Power 64. 168. 257. 1130 Why God permits him 64. 168 His Impurity 64. 258 Christ rules him 65. 70. 169. 253. 637 The Devils have not yet their full Damnation 67 He dreads the Day of Judgment ibid. Why he professed his Knowledge of Christ ibid. He hath an Historical Faith 67 150 254 Why Christ rebuked the Devil for confessing him 69 We must not hearken to him 69 635 His Policy 143 There is a difference of Order amongst the Devils 164 He opposeth not his own Interest 165 One Devill cannot be ejected by another 166 His Motion 204 He is active in tempting 205 Why he forced the possessed Person to dwell among the Tombs 251 Why he haunts solitary places ibid. He can distemper mens minds 252 He endeavours to cause men to mischief themselves ibid. It is a misery to be subject unto him 252 613 Why he adored Christ. 253 Why the
Devils desired to enter into the Swine 257 Why Christ suffered the Devils to go into the Swine ibid. God sometimes justly suffers him to have his Will 258 He enters into Swinish Persons 259 He can assume a Body 380 His Apparitions 381 382 He can enter into men 612 He can torment men 613. 636 His Cruelty 613 His rage 622 His malice is limited 626 We are naturally his Slaves 799 His malice against the Scripture 1020 He fits his Temptations to the time 1129 Diet. Rules concerning it 22 125 Diligence It is an Effect of Love 96 Motives to diligence in Duties 160 It is a means of spiritual profit 227 228 Diseases They are fruits of Sin 148 Discord It is hurtful to Society 166 Remedies against it 167 Discouragement It is a Sin to discourage any in doing good 1218 Impediments in doing good should not discourage us 97 We must expect it in Duty 719 Discourse The Wicked abuse holy things in their discourse 1418 Distrust The best are apt to distrust God 487 Remedies against it 487 244 We are prone to distrust God in Affliction 243 Divorce 701 702 703 Whether the Persons divorced may marry again 715 It is unlawful in light Causes 715 Doubts We should propound them to others 639 Faith may stand with some kind of doubting 860 Duty 947 The Devil is ready to obstruct us at it 204 God allows rest from it 353 Our Gesture at it should be decent 365 When two Duties interfere the most necessary must be done 265 Duty towards God and Man must not be severed 338 Hinderances of it should be avoided 567 Helps to it should be vsed ibid. Christ accepts it though it be weakly performed 667 In it we must expect discouragements 719 In it we must be watchfull 1179 Several sorts of Duties 1194 For it the fittest time should be chosen 1209 We should be diligent in it 1226 The easiness of it aggravates the neglect 1337 We are naturally unable to do it 1344 E. Earth IT shall be altered at Christ's coming 1167 Earth-quakes They are often tokens of God's Wrath. 1077 Elect. Election 1124 1155 The Elect are sometimes seduced 1132 At Christ's coming there will be a separation between them and Reprobates 1153 Election the Cause of their Salvation 1155 Certainty of their Salvation 1156 Angels must gather them 1154 1157 1158 1159 God doth not call them all at once 775 There are many 800 Heaven is open onely to them 792 Ends. It is not enough to propound good Ends except we use lawful means 1463 Enemies Enemies of Christ. 390 1028 1029 1030 1085 1272 1280 1358 1377 Envy 1307 It is natural to men 664 Remedies against it 436 664 1465 Danger of it 1465 It is the property of the Wicked 1466 Errour No Calling in Church exempts from it 103 521 597 598 980 Ministers must shun it 483 Ministers should confute it 604 The best are often tainted with it 713 718 Neglect of Scripture is a cause of it 330 931 964 The Spirit of God will not yield to it 1297 Ignorance in the Scriptures a Cause of it 128 505 786 It is manifold 330 The teaching of it is a Cause of sinful practices 400 It derogates much from the Authority of God's Word 416 It is apt to increase ibid. We must avoid it 482 484 Helps to avoid it 482 It is infectious 483 Christians should know it 503 It hath been in all Ages 504 It should be opposed with Scripture 1021 We are naturally prone to embrace it 1067 Estate There are but two Estates after this life 684 Eternity The Eternity of Heaven 682 Eternity of Christs Kingdom 1027 Exaltation Exaltation of Christ 1658. 1659. 1660. 1661 Example The influence of it 1417. 1426. 1214. 1518 The example of the Multitude is no rule 1360 F. FAith 1273. 1280. 1358. 1552. 628. 861. 1565. 1618. 1628 The Devils have an Historical Faith 67. 150. 254 Whether Repentance be before it 48 How Christ saw it 97 Without it the Word is unprofitable 208 Necessity of it at prayer 271 Knowledg the ground of it 387. 276 It is sometimes weak in the best 626. 278. 1588. 1616 Confession of it 508. 509. 552. 1090 Prayer an effect of it 861. 863. 494. 630 Knowledge of the Law a preparation to it 1016 Teachableness a good step to it 1015 What it is 51 Parts of it 51 Degrees of it 51 Necessity of it 52. 1627 Signs of it 52. 632. 1017. 1628. 1629 Means to attain it 52. 286 Means to increase it 53 Its hinderances 53. 1517. Object of it 53 Without it no pardon of Sin 98 It commends our good works 99 It 's power 156. 277. 452. 629. 806 It is not propagated by natural Birth 161. 497. 574 It will be fruitful 277. 388 The benefit of it 285. 454. 809 How it healed the woman 285. It unites to Christ 285 Why God suffers it to be assaulted 287 Christ is ready to help its weakness 288. 460. 494 When it is weak 359 Helps to strengthen it 361. 1535 God exercises it with many Tryals 447 It is accompanied with humility 451. 676 Affliction increases it 453 We should not rest on the Faith of others 506 It consists with ignorance in some points 595. 596 It is joyned with sorrow for Sin 631. 632 It is not inconsistent with some degree of unbelief 633 It is the property of a Christian 675 It believes things invisible 785 It is exercised with many discouragements 805 It is its nature to grow 806 In some sense it is in Christ 1534 Salvation the Fruit of it 1638. 1639 How the Gospel works it 1626. 1640 It is the way to obtain our desires 854 Motives to it 854 We must be content with that degree of it which God gives 855 It is a means to obtain the gift of Miracles 857 It enables us to perform what God calls us to 858 It stands with some kind of doubting 860 It applies Christ 1024 It trusts in God 's providence 1054 Power of God a ground of it 1327 Love of God a ground of it 1327 Famine It is a token of God 's wrath 1078 Fasting 121. 641. 642 It should be used in time of Affliction 123 Fear Remedies against it 1423. 243 The danger of it 580 An infirmity in danger 242. 1247 Difference between the fear of the wicked and the godly 242 Whether Christ condemned all kind of fear 247 It proceeds from infidelity 248 Fear of Christ 1308 God ought to be feared 249. 283 It is good to fear God 260 How the wicked fear God 261 There is no cause for it when we are about good actions 1591 Feasting It is lawful 111. 1213 Rules concerning it 111 It is sometimes an occasion of Sin 344. 1454 Flight Cautions concerning it 1109 It is lawful in time of persecution 144. 145 Foolishness It 's kinds 437 Remedies against it 438 Fornication It 's significations 431 Remedies against it 431 Free-will No free-will to good 760 Friends Perâ—idious friends 1367 We
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
were Herod's Courtiers and such as were of his Houshold so Beza on Matth. 22. 16. But to let passe the diversity of Opinions of this matter The Opinion of those seems very probable who think that these Herodians were a certain Sect among the Jews in our Saviour's time who among other Opinions held this That Herod King of the Jews was the Messiah because he lived and reigned about that time when the Jews expected the comming of the Messiah See Casaub contra Baron Pag. 46. and Scaliger in Euseb And this Opinion is the more probable because this Herod was not onely King of the Jews but a Jew born although his Ancestors were Originally Idumaeans See Casaub contra Baron Apparat. Num. 5. Sect. 3. 4. See afterward chap. 8. 15. and chap. 12. 13. Observ 1 Observ 1. Great men are often greatest enemies of Christ c. So these Pharisees and Herodians See this before observed upon chap. 2. v. 6. Observ 2 Observ 2. Though the Pharisees and Herodians were of different Sects holding contrary Opinions about the Messiah and therefore enemies one to the other in that respect yet they joyn together with one consent to seek the death of our Saviour Christ whence we learn one property of the wicked which is this that howsoever they are at variance and discord among themselves about other matters yet they all can agree in this to oppose Christ So did the Pharisees and Herodians here So also did the Pharisees and Sadduces Though they held contrary Opinions as appears Act. 23. 8. yet they consented in this that they were both malicious enemies to Christ So Herod and Pilate though they were enemies yet could agree and become friends to seek the death of our Saviour Christ Luke 23. 12. And as the wicked did thus consent and joyn together in league against Christ when he was upon Earth so also they have in all ages consented and agreed together to set themselves maliciously against the true Church of Christ though otherwise they disagree among themselves The Pharisees and Sadduces joyned against Paul Act. 23. 6. See Psal 83. Enemies of the Church are like Sampsons Foxes tyed by the tailes and their heads severed Judg. 15. Reas Reas Christian Religion whereof Christ is Author and which the true Church professeth and maintaineth is flat opposite and contrary to the corrupt disposition of all wicked men in the World Use 1 Use 1. See the extream hatred and Malice of Wicked men against Christ and his Church in that this causeth them to lay aside all other hatred and Enmity which is between them for other matters so as though they be never so great enemies in other matters and for other causes yet they can become Friends and Associates in setting themselves against Christ and his Church and against the Religion which it Professeth Use 2 Vse 2. Seeing the wicked though they disagree in other matters yet can agree and joyn in League against Christ and his Church let this move us much more to be carefull that whatsoever differences there are or may be amongst us in other matters yet alwayes to consent and joyn together with one heart and mind to seek the honour of Christ and the good of his Church Observ 3 Observ 3. In that we see such unity and consent among these wicked Pharisees and Herodians in seeking to murder our Saviour We learn further that unity and consent of it self is no sure note or mark of the true Church as the Papists teach for there is oftentimes great unity and consent among the wicked Enemies of the Church in the practise of wickednesse and in opposing the true Church Such unity was between these Herodians and Pharisees Such unity there was between the High-Priests and Elders and Pilate and Judas in putting Christ to death Such unity was amongst them that cryed out against Christ Crucify him Crucify him So also among the Idolatrous Ephesians crying out against Paul in behalf of Diana Act. 19. 29. So Revel 13. 16. See also Prov. 1. 11. Antichrist causeth all both Small and Great Rich and Poor Free and Bond to receive his mark c. All this proves that there may be great unity and consent among such as are utter enemies to the true Church therefore unity of it self is no sure mark of the true Church and the most learned Papists shew their ignorance in defending it to be so Unity in the true Faith and Doctrine of Christ and in the Profession and practise of true Religion is a note of the true Church but unity of it is not a note of it And therefore it is a vain thing for the Papists to boast as they do of the unity that is in their Church for if it were so as indeed it is not yet this would not prove them to be the true Church of Christ unlesse they can prove that they agree in holding and maintaining the true and sound Doctrine of Christ So much of the persons conspiring against our Saviour Christ Now followeth the manner of their Conspiracy They gathered a Councell Or took Counsell together for so it may be translated as Matth. 12. 14. By this phrase of speech it seems likely that they appointed a solemn meeting and assembly about this Consultation to deliberate how they might put our Saviour Christ to death and no doubt but they consulted how they might accuse him of some crime for which he might be put to death by Authority of the Magistrate This was their purpose and they went not rashly about it but very warily and politickly consulting about it c. Observ Observ The wicked are very wise wary and politick in compassing their wicked desires and purposes and in practising sin Luke 16. 8. The Children of this World are in their Generation Wiser then the Children of Light Jerem. 4. 22. My People is Foolish c. sottish Children c. they are Wise to do evill c. Prov. 7. 10. The Harlot hath a subtle Heart Act. 13. 10. Elymas full of subtilty And Luke 13. 32. Herod is called a Fox We have many examples in Scripture of this wicked Policy and Wisdome in practising sin How Wise and Politick was Saul in seeking the life of David 1 Sam. 18. How Politick was Absalon in Plotting against David his own Father to get the Kingdome from him 2 Sam. 15. 2. How Politick was wicked Jesabell in Plotting the death of Naboth and getting away his Vineyard for Ahab 1 King 21. So Herod in seeking to put our Saviour Christ to death so soon as he was born Matth. 2. So Matth. 26. 4. The Chief Priests Scribes and Elders consulted to take Christ by subtilty c. Thus Wise and Politick are the wicked in Plotting and practising sin And this we see to be true in daily experience The Covetous person is very subtill and Wise to compasse his Covetous practises of unjustice and Oppression The Ambitious person is very Politick in Plotting how to grow
hurtful and dangerous to them yea it proves oftentimes the ruine and overthrow of them Thus in the Church Factions and Divisions among such as profess Religion are the cause of much mischief yea they tend to the ruine and desolation of those Churches where they bear sway So the Strife and Discord which Arrius the Heretick caused in the Church of Alexandria it was the cause of the desolation and wasting not onely of that Church but of many other in the Eastern part of the World Thus also it is in Kingdoms and Common-wealths and Citie◠civil Dissentions in them do often bring them to ruine and desolation Isa 3. 4. The Prophet foretelling the Destruction of Hierusalem maketh mention of the civil Dissentions that should be among that People They should oppress each other and the Child should behave himself proudly against the Ancient and the base against the honourable and then Ver. 8. the Ruine of Judah and Hierusalem is mentioned So the Faction and Division between Rehoboam and Jeroboam turned to the Ruine and Desolation of the ten Tribes of Israel So the Strife between Abimelech and the Shechemites as we heard before proved the ruine of them all Thus Josephus mentioneth the Factions and Dissentions among the Jews as one cause of the last and final Destruction of Hierusalem for a little before that Destruction he reporteth that there were three great Factions among them which had their several Heads or Leaders which were Simon John and Eleazer See Joseph de bello Judaic lib. 6. cap. 1. 4. And if we look into the causes of the ruine of the greatest Monarchies that ever were especially the Grecian and Romane we shall find by Histories that civil Dissentions and Warrs among themselves was one great cause thereof So also in private Families Discord and Strife hath often been the Ruine and Desolation of them The Strife between Cain and Abel caused great Desolation in Adam's Family for by this means he was bereft of both his Sons and so for a time left destitute of Children So in David's Family the Strife between him and his Son Absolon and between Absolon and Ammon as also between Solomon and Adonijah his other Sons was the cause of the ruine of a great part of his Family Thus then we see how Discord and Dissention in humane societies tendeth to the ruine of them The Reason hereof Jam. 3. 16. Where strife is there is confusion and all manner of evil works This sin of strife contention and discord is the cause of great disorders and confusions amongst men yea it is the cause and occasion of all kind of sins and evill works that is of all sins that are against the peace and good of humane society as Seditions Treasons Murders Slanders Railing c. No mervail therefore if discord and strife do often bring ruine to humane societies seeing it is the breeder of so many and great mischiefs and the occasion of so many grievous sins amongst men which must need provoke God and pull down his wrath upon those societies in which such discord raigneth Vse 1 Vse 1. See how great cause there is to take heed of this sin of discord strife and division and to keep it out of all societies lest it prove the utter ruine and overthrow of them if it be not timely prevented Governours of the Church must be carefull to prevent it in the Church Civil Magistrates and Princes to prevent it in the Common-wealth and in their Kingdoms Masters of Families to keep it out of their Families by all means yea every Christian in his place to take heed of this sin of Strife and Discord Think how dangerous it is in all societies Remember this that a Kingdom or Church or Family divided against it self cannot stand c. Remedies to prevent such Discord and Divisions 1. Take away the cause of them which is Pride Prov. 13. 10. Onely by Pride doth man make contention c. See Phil. 2. 3. 2. Avoid the occasion of discord and variance with others as Anger hot words c. Prov. 15. 1. Grievous words stir up Anger Be careful neither to give occasion of Strife nor to take the occasions offered by others 3. Be content to tolerate and bear with one anothers Infirmities in love Ephes 4. 2. Forbear one another in love A great means to prevent strife Yet this must so be done that we do not flatter or sooth up others in sin It is one thing to bear with sinful Infirmities in others another thing to approve of them or to countenance gross or scandalous sins in them This latter we may not do but the former we ought to do in love and for peace sake 4. Let every one keep within the bounds of his own Calling and not curiously intermeddle with those things which concern him not 1 Thes 4. 11. Study to be quiet and to meddle with your own business and to work with your own hands c. 5. Have nothing to do with factious and contentious Persons which hate Peace and love Jarrs and Contentions Use 2 Use 2. Seeing discord is so dangerous to all humane societies be careful every one to keep the unity of the Spirit in the bond of Peace Ephes 4. 3. This is a special means to procure the good and prosperity of all humane societies as of Churches Common-wealths and Families Psal 133. 1. Behold how good and pleasant it is for Brethren to dwell together in unity It is the Speech of an Heathen Writer Salust Concordia res parvae crescunt discordiâ magnae dilabuntur Of all other men especially Governours of Churches Common-wealths and Families must be careful to keep Unity and Concord among those under their Government Now the onely way to preserve Unity in all societies is by taking care to plant and establish Religion and the true Knowledge and Worship of God in them This therefore all Governours of societies must look unto for without this there will be no Unity Quomodo potest congruere Charitas si discrepet fides Ambros de Abraham Patriarch Lib. 1. cap. 9. Use 3 Use 3. See by this how dangerous it is for two contrary Religions to be tolerated or allowed in one and the same Kingdom A Kingdom divided against it self cannot stand Now there can be no Unity between Christ and Belial c. 2 Cor. 6. 15. Ver 27. No man can enter c. The second part of the Confutation of the slander of the Scribes In which our Saviour proveth that he cast out Devils by a greater Power than is the Devil 's viz. by the Power of his own God-head And this he proveth by a comparison taken from one that forcibly entreth into the House of a strong man and maketh spoil of it by violent taking away of his goods and weapons which he hath in his House Such a one must be stronger than the strong man else he cannot do it Even so saith our Saviour seeing that I have forcibly entred
wrought by the bare words of our Saviour as he uttered them Answ Answ Not so but by the Divine power of his God-head accompanying his words and manifesting it self in them and by them Observ 1 Observ 1. Here then first we have an evident Argument to prove unto us the truth of Christ's God-head in that he was able by his bare word spoken to work this Miracle in calming the Winds and the Sea It was impossible for any but God to do this Object Object The Devill hath power to raise storms as we see he did against the house where Job's Children were feasting Job 1. 19. therefore it is likely that he can also allay and cease such storms again when he pleaseth Answ Answ 1. Though the Devil hath power to do this yet not without the permission of God from whom he hath all his power but our Saviour Christ calmed the Tempest by his own proper power as he was God 2. When the Devill either raiseth or layeth a storm he doth it by natural helps and means though secret and hid from us as by joyning himself with the matter of the Wind or with the Clouds of rain and Thunder and so working in them and upon them so as to stir up Tempests sometimes and afterward to make them cease again but our Saviour Christ pacified and calmed this storm onely by his divine power immediately without any natural helps or means used by him and therefore by this Miraculous work he manifested himself to be the Son of God and consequently the true Messiah and Saviour of the World This then serveth to confirm our Faith in this main point of Doctrine touching Christ's Divine nature But we have before spoken of it often in handling other Miracles of our Saviour Observ 2 Observ 2. Further in that our Saviour by his bare word spoken doth lay the storm of Wind and pacify the Sea we may observe the wonderfull power and efficacy of the word of Christ when he lived on Earth in that by means of it he was able to work so great and wonderfull effects How many Miracles wrought he by his bare Word spoken Sometimes he did by it drive diseases out of the bodies of the sick Sometimes he cast Devils out of the possessed by it Sometimes he raised the dead by it Sometimes again by his Word he wrought so upon the Hearts of men that he suddenly converted them as he did Levi the Publican and the other Apostles onely by bidding them follow him as we have heard before chap. 1 2. Sometimes by his Word and Doctrine he did astonish the Hearers Sometimes also by a few words of his mouth he so terrified his enemies that he made them fall backward to the ground as we see Joh. 18. 6. Use Use Seeing the word of Christ uttered with his own Mouth when he was upon earth was so powerfull Hence we may gather that the written Word of Christ is also very powerfull and effectuall especially when it is opened and applyed unto the people of God by the Faithfull Ministers of Christ For the same Divine power of Christ which he manifested by his lively voice uttered on earth the same power he still manifesteth in his written Word and in the Ministry of it being now in Heaven at the Right hand of his Father Therefore be diligent in Hearing this Word of Christ Preached to thee by his Ministers and Pray unto him to give power and vertue to it that it may be as effectuall to work upon thee as the lively words of his own mouth were to work upon the Winds and Sea He that was able by the words of his mouth to work upon the Winds and Sea which are dead and senseless creatures He is no less able now by the Ministry of his written Word to work upon the Heart and Conscience that is dead and senseless and without all life of Grace This point also was before spoken of chap. 2. 14. So much of the second thing in the words namely the outward means used by our Saviour in working this Miracle namely his rebuking of the Wind and the Sea Now followeth the third thing which is the effect or consequent of this rebuke The Wind ceased and there was a great Calm Observ 1 Observ 1. In that our Saviour by his powerfull Word caused this great storm to cease and turned it to a great Calm and so saved the Disciples from the great danger and trouble in which they were Hence we may gather that Christ Jesus our Lord hath power over all the troubles and Afflictions which at any time do arise against his Church and Faithfull Servants and that he can easily take away the causes of them and cause the troubles to cease whensoever it pleaseth him Psal 93. 3. The Prophet foretelling the troubles which should be raised against the Church of Christ speaketh thus The floods O Lord have lifted up their Voice the floods lift up their Waves The Lordon high that is Christ Jesus is mightier then the noyse of many waters yea then the mighty Waves of the Sea There was never any storm of troubles so great raised against the Church of Christ by Satan or wicked men but Christ was able to make it cease and to send a calm after it It was a great storm of Persecution which Saul raised against the Christian Church when he breathed out threatnings and slaughter against the Disciples Act. 9. 1. and yet the Lord Jesus by the sudden and Miraculous conversion of Saul did make that storm to cease and sent a calm after it for it is said ver 31. that the Churches had rest throughout all Judea and Galilee and Samaria and were edifyed c. So it was a grievous Tempest which was raised against the Primitive Church by the Heathenish Emperours of Rome in the first 300 years after Christ yet the Lord Jesus did at length put an end to that storm by stirring up Constantine that Christian Emperour by whose means the Church had Peace and rest So in Queen Maries Reign in this Land there was a fearfull storm of troubles raised by her against the good Christians yet the Lord Jesus did at length suddenly pacify that Tempest and made it to cease and sent a great calm after it in the Reign of Queen Elizabeth See also for this point 2 Tim. 4. 17. 2 Tim. 3. 11. Vse Vse No cause then for the Faithfull to be dismayed in any troubles though never so great and grievous let them remember that though the storm be never so terrible for the time yet Christ Jesus is able with a word spoken to make it cease and to send a great calm And as he is able to do this so he is ready and willing to do it in due time and when he seeth it best for his Faithfull Servants to be delivered out of their troubles Think of this in our most grievous troubles both inward and outward and it will minister comfort to us and
these means sufficiently prepared and fitted to execute the Office of Apostles Now they are sent to execute it by Preaching and working Miracles Quest Quest Whither were they sent to Preach Answ Answ The particular Towns or Villages are not named by the Evangelists but it appeareth Matth. 10. 5. that they were not sent to the Gentiles or Samaritanes but to the Jews onely The reason whereof was because the due time appointed for the Calling of the Gentiles was not yet come till after Christ's Ascension for although our Saviour after his Resurrection gave them their general commission to Preach to all Nations Matth. 28. 19. yet they were not to put it in execution till after his Ascension into Heaven and not presently after his Ascention for they were first to Preach unto the Jews and then being rejected of them to turn to the Gentiles Act. 13. 46. Here then the Evangelist speaketh of our Saviour's first sending of them to the Jews to Preach to them and to work Miracles among them Quest Quest Why did he not send them to Preach among the Jews Answ Answ That by their Preaching and Miracles they might stir up the Jews to believe in Christ and to imbrace him as the true Messiah therefore Matth. 10. 7. they are commanded as they went to Preach saying The Kingdome of Heaven is at hand that is the true Messiah is come and the manifestation of his Spiritual Kingdome and Government in the Church is near upon fulfilling This therefore was the principal end of their sending now that they might thus stir up and move the people where they came to imbrace and receive Christ as the true Messiah And to the same end also were those seventy Disciples afterward sent forth Luke 10. 1. Observ 1 Observ 1. In that our Saviour Christ himself in his own person did call and send forth his Apostles to Preach this sheweth one special priviledg which the Apostles had above all other Pastors and Ministers of the Church they were immediately sent of Christ receiving commandment from his own mouth to Preach as here and Matth. 28. 19. So also Paul though none of the Twelve was immediately Called and sent of Christ Act. 26. 17. and Gal. 1. 1. Whereas all other Ministers of the New Testament are Called and sent immediately by the Church receiving their Ordination from such as have Authority in it to ordain and send them For this cause the Apostles are called by this name because they were sent of Christ immediately Vse 1 Use 1. Hence gather the Infallible truth and certainty of the Doctrine of the Apostles which they have left unto the Church in their writing for that which they wrought is the substance of that which they had before Preached and that which they Preached they were Called and sent of Christ himself immediately to Preach it yea they were not onely immediately sent of him to Preach it but they also learned and received the substance of all that they taught from his own mouth and therefore they could not err either in their Preaching or Writing of that Doctrine or any part of it This therefore must strengthen our Faith in Believing and embracing the Doctrine of the Apostles as the Divine Truth and immediate Doctrine of Christ himself and cause us to yield obedience unto it as we would obey the Voyce of Christ himself if he did now speak to us on earth Use 2 Use 2. Seeing it was the priviledg of the Apostles to be immediately sent of Christ Hence it follows that their Office and Calling ceased with them and did not pass from them to others by succession for although other Ministers succeed the Apostles as Ministers of the Church of the New Testament yet not as Apostles They succeed them in the Office of Preaching the Word and Administring the Sacraments but not in the Office of Apostles in generall and absolutely not in the special Priviledges by which the Apostles differed from other Ministers of the Church as in their immediate Calling and sending in the Infallible assistance of the Spirit c. Therefore it is a gross and absurd errour of the Papists Teaching that the Pope succeedeth Peter in his Apostolicall Office and Authority and in the Infallible assistance of the Spirit so as he cannot err in his consistory when he sitteth Judicially to determine matters of Faith Observ 2 Observ 2. In that the Apostles are sent of Christ before they go to Preach we learn that none ought to take upon them the Office of Preaching or any other Ministerial Function in the Church till they be duly and lawfully Called unto it Rom. 10. 15. But of this see before Chapter 3. Verse 14. and Chapter 1. 3. Observ 3 Observ 3. In that the Apostles were sent of Christ to Preach We learn how all Ministers lawfully Called should be esteemed namely as the Embassadours or Messengers of Christ 2 Cor. 5. 20. Paul giveth that Title to himself and to Timothy whom he joyneth with himself in the beginning of that Epistle And though ordinary Ministers of the Church be not immediately sent of Christ as the Apostles were yet they are Called and sent by that Authority of the Church which is derived from the Apostles and so from Christ for as they were immediately sent of Christ so they afterwards Called and Ordained other Pastors and Elders in the Church to succeed them Act. 14. 23. And they being Ordained of the Apostles did afterwards Ordain and send others and so the power and Authority of Calling and sending Ministers being first conferred of Christ upon the Apostles hath bin derived from them to the Church in all ages since unto this day so as in this respect it may be truly said of all Ministers of the Church lawfully Called that they are sent of Christ and are to be taken and accompted as his special Messengers Use 1 Use 1. See then that Ministers of the Word and their Doctrine should be received with all due reverence and respect even for his sake that sendeth them This moved the Galathians to receive Paul as Christ himself Gal. 4. 14. Especially their Doctrine is to be regarded and Conscionably obeyed as the Message of Christ Use 2 Use 2. See that such as contemn the Ministers of Christ lawfully Called or reject their Ministry do contemn Christ himself Luke 10. 16. So much of the person sending the Apostles together with the Action of sending them Now follow the persons sent The Twelve That is the Twelve Apostles whose names we heard recited before Chapter 3. Verse 16. where we shewed a probable reason why our Saviour chose this number of Twelve and not more or fewer Now we must here call to mind that among these 12 there was one wicked man numbred Judas Iscariot branded with this mark of infamy that he betrayed Christ The reasons why Judas was chosen see before chap. 3. Observ Observ Here then observe that all Ministers of the Church which have a
Church but the truth is they are no Pastors before God but Wolves devouring and making havock of Christ's Flock The like also may be said of all unable negligent and unconscionable Ministers in our Church We have therefore great cause to pray unto God for the removal of such It followeth And He began to teach them many things See Luke 9. 11. Our Saviour did not onely pity the People in their necessity and misery being destitute of faithful Pastors but he doth withal relieve and help take by taking occasion to teach them himself Observ 1 Observ 1. It is not enough for us to have compassion on others in their spiritual miseries and necessities but we must shew our pity and mercy by relieving and helping them to our ability Not enough to pity such as are ignorant but we must shew our pity by instructing them Not enough to pity those that are in distress of Conscience but shew pity by ministring a word of comfort to them in season Not enough to pity such as live in their sins but shew pity by admonishing them and labouring to bring them to Repentance Jude ver 22. Have compassion on some c. And others save with fear pulling them out of the fire So 1 Thes 5. 14. We desire you Brethren admonish them that are out of order comfort the feeble minded c. Especially Ministers of the Word must shew mercy and pity to the Souls of their People committed to them by relieving and helping them in their spiritual necessities instructing the ignorant admonishing the disorderly comforting the distressed c. Use Use Reproveth the verbal and barren mercy that is in some who say they pity the case of such and such that are ignorant or live in their sins without Repentance c. but use no means to help them in their spiritual miseries but let them alone in them Such may talk of Mercy as they do but there is no true mercy in them so long as they shew it not by the fruits and effects of mercy to the Souls of others Jam. 3. Wisdom from above is full of Mercy and good Fruits Mercy and fruits of mercy cannot be separated If one should see another in bodily necessity and misery as Hunger Thirst Nakedness Poverty c. and should say I pity such a one and yet use no means to help him though it be in his Power what mercy were this yea rather what cruelty were it So it is not mercy but cruelty to the Souls of others to say we pity them and yet not to help them if it lye in our power Observ 2 Observ 2. He taught them many things Because he saw much people assembled and that they shewed their earnest desire of teaching by their forwardness in coming to hear him therefore he took the more pains in giving them a large Sermon Whence observe that the forwardness of the People in coming to the publick Ministry and in shewing their desire of profiting should incourage Ministers to take the more pains and to be the more diligent in Teaching c. See Matth. 5. 1. The Reason is because the more forward the People shew themselves the more hope there is of doing good by the Ministry of Pastors Vse Vse See how the People may best encourage their Pastors to be diligent and painful in their Calling even by their own forwardness to come to the Publick Ordinances and care to profit by them Mark 6. 35 c. unto 45. And when the Day was now far spent c. Octob. 7. 1621. IN the former Verse the Evangelist mentioned the first part of our Saviour's employment in the Desart of Bethsaida which was his Preaching there unto the People which assembled to Him Now from the 35 to the 45 Ver. he setteth down the second part of his employment in that Desart namely the working of a great Miracle there by feeding five thousand Men besides Women and Children with five Loaves and two Fishes This Miracle is recorded by all the Evangelists In the story of this Miracle consider three things 1. The time when it was wrought implyed in the first words of the 35 Ver. When the Day was now far spent 2. The Antecedents or Occasions of the Miracle which went before it unto Ver. 41. 3. The Miracle it self and manner of working it Ver. 41 42 43 44. Touching the Circumstance of time When the Day was far spent See Matth. 14. 15. This is noted by the Evangelist as the particular time of the Day in which the Apostles came to Christ to speak to him to send away the People to provide themselves Victualls in the Country and Villages round about because they were now hungry and had nothing there in the Wilderness to eat as the words following do shew And presently upon this motion made by the Disciples unto Christ he took occasion to work this Miracle so that these words do not onely shew the time of the Disciples coming and making the motion unto Christ to send away the People but also the time of his working the Miracle Observ 1 Observ 1. See here the great zeal and forwardness of the People to hear our Saviour and to see his Miracles in that they did not only flock unto Him into the Desart on foot but were content to hold out and continue with Him so long to hear Him even all the Day till it was neer to Night This must teach us to shew the like zeal and forwardnesse not onely in coming duly to the publick Ordinances of God as the Word and Sacraments but also in being content to hold out and continue in hearing the Word and receiving the Sacrament and be willing and glad to bestow much time in these holy Exercises Matth. 15. 32. Our Saviour saies The People had continued with Him three Dayes c. Act. 20. 7. The People of Troas were content to hear Paul till Mid-night Observ 2 Use This reproveth such as are so soon weary of the publick Exercises of Religion and God's Worship that if the Minister do but exceed his ordinary time a little they begin to sit on thorns c. This shews little love to the Word and Sacrament c. Use Observ 2. In that our Saviour though he knew the People's want at this time that they were hungry and had not wherewith to satisfie themselves yet he doth not presently supply their necessity by this Miracle but deferreth it long even till it was almost Night Hence gather That it pleaseth the Lord sometimes long to defer the helping and supplying of his Servants in their outward necessities suffering them not onely to be in want of outward means and provision for sustenance of this Life but to be in great want and to be brought into great straights and distresses before he help them For so it was with this People which followed Christ They were not onely in want of Provision of Meat and Drink but in great and extream want being Wilderness
of this Testimony of the Prophet as they are found Isa 29. 13. from whence our Saviour citeth them and as they are here mentioned by the Evangelist We must know therefore that howsoever in the words there is some small difference yet if it be well considered there is no difference in the main matter and substance of the Testimony only our Saviour in alledging it doth further open and explain the Prophets meaning Touching the differences in the words One is that whereas the Prophet saith Their fear was taught by Precepts of men our Saviour here saith They worship him teaching for Doctrines mens Precepts But the sense is all one in substance for by fear the Prophet understandeth the Worship of God in general putting a part for the whole by a Synechdoche Another difference is that our Saviour here addeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original which signifies In vain But this is no addition to the matter and substance of the Testimony but only an opening and explaining of that which the Prophet darkly implyeth For although he do not say expresly that their Fearing or Worshipping of God was vain yet by reproving it he doth sufficiently imply that it was vain Observ Observ Here we may see that in alledging Scripture it is lawful sometimes to swarve from the express words of the Text so that there be no swarving from the matter and sense of those places that are alledged Though we may not add any thing to the matter and sense of Holy Scripture yet it is lawful sometimes in the alledging of a place of Scripture to add some words in way of Exposition of that which is alledged c. yea it is sometimes necessary and profitable to do this c. See Mat. 4. 10. But to come to the particular handling of those things which have been before propounded to speak of out of the words And first of the sin reproved by the Prophet viz. Their Superstition which is two-fold 1. In Doctrine 2. In Life and practise as hath been before said And the former of these was the ground and cause of the latter Their superstitious Practice in Worshipping God after mens Traditions was built upon their superstitious Doctrine in that they taught mens Precepts c. Teaching for Doctrines That is in stead of true and sound Doctrines warranted by the written Word of God The Commandments of men That is unwritten Traditions Customs and Ordinances of men devised without warrant from the Word of God Observ Observ In that their corrupt and superstitious Doctrine and Teaching of humane Traditions in stead of sound Doctrine is mentioned here as the Ground and Cause of their superstitious Worshipping of God Hence observe That the teaching of corrupt and unsound Doctrines in the Church is a main cause of unlawful and sinful Practices This was one great cause of many sins reigning amongst the People of the Jews in the times of the Old Testament because the Priest taught them amiss and the false Prophets misled them by erroneous Doctrine Isa 9. 16. The Leaders of this People cause them to err and they that are led of them are destroyed Jer. 50. 6. My People have been lost sheep their Shepherds have caused them to go astray c. See Matth. 15. 14. Se in our Saviour's time one main Cause of great Sins and Corruptions in life which reigned among the Jews was this That the Scribes and Pharisees were so corrupt and unsound in their Doctrine as may appear Mat. 5. So among the Papists at this day the corrupt Doctrine taught in that Church is the cause of so great profaness and wickedness of life as is seen among them Vse 1 Use 1. See then how dangerous it is for such as are called to be Teachers in the Church to teach or bring into the Church any corrupt or unsound Doctrines not warrantable by the Word of God This opens a gapp to Sin and unlawful Practices Let all Ministers therefore beware of this remembring that Matth. 5. 19. whosoever shall break one of the least Commandments and teach men so shall be called the least in the Kingdom of Heaven Corrupt Teachers sow the Seed from whence all evil fruits of profane and wicked life do spring Vse 2 Use 2. Admonition to Christians to beware of the Leaven of corrupt Doctrine lest by it they be drawn to errour in Practice Therefore try all things c. 1 Thess 5. 20. Vse 3 Use 3. Such as have sound Doctrine of the Word taught them ought to be thankful So much of their Superstition in Doctrine Now to speak of their Superstitious Practice They worshipped God according to humane Precepts Doctr. Doctr. Here observe that it is the property of superstitious Hypocrites to serve and worship God after the Precepts of men and not after the Word of God making humane Traditions Customs and Ordinances the Rule of God's Worship and not his own Word So did the old hypocritical Jews in the Prophet Esay's time as we see here and Isa 1. 12. it appears that they worshipped God not in such sort as he required but after their own Will and Superstitious Customs therefore he saith to them in way of Reproof when ye come to appear before me who hath required this at your hands to tread my Courts So the Scribes and Pharisees and other superstitious Jews in our Saviour's time worshipped God after the Tradition of their Ancestors and not after the Rule of the Word of God So our Saviour here chargeth them that in God's Worship they followed not the Doctrine of the written Word but their own and their Ancestors unwritten Precepts Col. 2. 20. The Apostle reproveth some in that Church for burdening themselves with humane Traditions in the Worship of God telling them That there is onely a Shew of Wisdom but no true Wisdom in the Observation of such Precepts of men without Warrant from the Word of God Reas Reas 1. Such superstitious Hypocrites are more careful to please men than God and more careful to be approved of men than of God therefore they rather make mens Precepts and Ordinances the Rule of their serving God than the Word of God 2. They rest only in the outward Worship of God and because in that alone they find no true contentment nor sound comfort and peace of Conscience therefore they forge and devise to themselves other wayes and means of worshipping God not prescribed of him in his Word that so in them they may if it be possible find contentment Vse 1 Vse 1. See what to judge of the Papists at this day worshipping God after their own Devices and unwritten Traditions Canons of Councils Pope's Decrees c. and not after the Prescript of the written Word of God they herein discover themselves to be superstitious Hypocrites like to these Jews reproved by the Prophet and like to the Scribes and Pharisees here reproved by our Saviour Christ The Scribes and Pharisees will never dy so long
and hear of so many corrupt false and erroneous Teachers in the Church or out of it as Papists Anabaptists Lutherans Armintans c. Thus it hath been in all former Ages of the Church and God hath appointed to suffer it so to be for the causes and ends before mentioned Therefore no cause to be offended hereat or to grow in suspicion or dislike of the true Religion because there are so many Sects of false Teachers which labour to corrupt the same Use 2 Use 2. See what need there is for God's People in all Ages to be well grounded and setled in the sound Knowledge and Belief of the truth lest otherwise they be plucked away with the Errours and false Doctrines of corrupt Teachers and fall from their own stedfaastness in the true Faith and Religion of Christ So we in this Age and time of the Church See also what need to be very wary and circumspect in shunning all corrupt and erroneous Doctrines But of this more in the next Point Observ 3 Observ 3. That it is the duty of Christians carefully to shun and avoid all corrupt and erroneous Doctrines and erroneous Opinions of men in matters of Religion which are either contrary to the Word of God or not grounded upon the same Our Saviour warns his Disciples to take heed of the Leaven of the Pharisees and of Herod that is to reject their corrupt Doctrine and Opinions and to be far from believing or embracing the same either in Judgment or Practise So Deut. 13. 1. If there arise among you a Prophet and say Let us go after other Gods Thou shalt not hearken to the words of that Prophet So Matth. 7. 15. Beware of false Prephets It is to be understood not so much of shunning their Perâ—ons though they are also to be avoided as of shunning their false Doctrine Hebr. 13. 9. Be not carried about with diverse and strange Doctrines 2 Pet. 3. 17 Seeing ye know these things before beware lest ye also be led away with the Errour of the Wicked c. Matth. 24. 4. Take heed no man deceive you c. 2 Joh. 10. ver If any come and bring not this Doctrine c. Reas 1 Reas 1. Erroneous and false Doctrine is odious to God Revel 2. 15. Christ sayes He hateth the Doctrine of the Nicolaitans Therefore such Doctrine should be hateful to us and we are to shew our hatred by careful shunning the same Reas 2 Reas 2. There is great danger in embracing erroneous Doctrine for this draws men into Errours in life and practice and so is a main cause of Sin and Wickedness of life Hence it is that corrupt and heretical Teachers have alwayes for the most part been men of profane and wicked life So the Pharisees and Sadduces in our Saviour's times So afterward the Nicolaitans Arrians c. So the Papists at this day Quest Quest How far are we to shun corrupt Doctrine Answ Answ 1. So as not to embrace or consent to it either in Judgment Affection or Practice 2. So as to oppose our selves against it by all means so far as our Calling will warrant us especially Ministers Vse 1 Use 1. For reproof of such as are so farr from this careful shunning of Errours and false Doctrine that they are ready to believe and embrace such corrupt and erroneous Doctrine and Opinions especially if those Errours be taught or holden by such men as are of great place and Learning or by such whose Persons they affect or esteem highly of or agree to corrupt Nature c. Many are so weak and unstable in matters of Faith and Religion that like Children they are ready to be tossed to and fro with every wind of false Doctrine and corrupt Opinions of men which they hear or take notice of especially if those Errours or Opinions seem plausible and carry some shew of truth then they soon embrace them and rashly give consent to them without further trial and examination of them by the Word of God Vse 2 Use 2. To exhort and stir us up to the conscionable practise of this Duty viz. Carefully to shun and avoid all corrupt and erroneous Doctrines of men in matters of Religion and to be far from embracing or consenting to them either in our Judgment or practice though they seem never so plausible and carry shew of truth yea the more plausible they are the more dangerous and so the more to be taken heed of It is not enough for us to receive and hold the truth in matters of Religion but we must also reject and renounce all errours contrary to the same yea hate and detest such errours and keep our selves by all means from being seduced by them Especially shun the errours of our own times as the Doctrine of Popery Arminianism c. Helps to further us in this Duty of shunning erroneous Doctrines and Opinions and to keep us from embracing or consenting to them 1. Pray unto God to lead us by his Spirit into all truth and to preserve and keep us from Errours and false Doctrine Seek to him also for the Spirit of Judgment and Discretion whereby we may be enabled to discern things that differ as the Apostle speaketh Phil. 1. 10. 2. Labour to be well grounded and stablished in the sound truth of the Word of God but especially in the principles of Christian Religion To this end use all good means as diligent hearing of the Word reading of the Scripture and other sound and orthodox Treatises Conference with such as are of sound Judgment c. Matth. 22. 29. Ye do err not knowing the Scriptures c. 3. Labour not onely for sound Knowledge of the Word of God but withal see that we do entertain the Love of the truth in our hearts lest otherwise God do justly give us up to believe lies and errours 2 Thes 2. 10. Because they received not the love of the Truth For this cause God shall send them strong Delusions to believe a Lie 4. Make conscience to practise all known truths which we have learned out of the Word of God This is a good means to be preserved from Errours and false Doctrine 1 Tim. 1. 19. Paul bids him hold Faith that is he Doctrine of Faith and a good Conscience together The latter being a help to the former And therefore he addeth that Hymenaeus and Alexander having put away a good Conscience made Shipwrack of Faith 5. Try and examine all Doctrines and Opinions of men by the Touch-stone of the Word of God before we embrace them for currant Be not too hasty in receiving or embracing any Doctrine or Opinion till we have first examined it by the written Word especially if it be a new Doctrine which we have not before heard or if it seem in any sort to cross or contradict any Principle of Religion or other known truth wherein we have been formerly instructed 1 Thes 5. 21. Prove all things hold fast that which is good 1 Joh. 4.
arm our selves against this trial because it is no easy matter but hard to our Nature to bear such contempt and disgrace in the World for the Name of Christ Use 4 Vse 4. To comfort us against all contempt and disgrace which we meet with in the World at the hands of men for the Name of Christ or for well-doing and to encourage us patiently to bear the same What though thou be rejected and despised of men or basely esteemed Christ thy Head and Saviour was so rejected and despised before thee He hath gone before thee in this kind of Suffering leaving thee an example to follow his steps Therefore be content to follow Him The Disciple is not above his Master If they have called the Master of the House Beelzebub how much more will they so reproach and disgrace the Servants Now follow the Persons by whom our Saviour was to be rejected The Elders Chief-Priests and Scribes Observ 1 Observ 1. That those Persons who by their Place Calling and Authority in Church or Common-wealth should be the greatest friends of Christ and favourers of Christian Religion are oftentimes the greatest Enemies of Christ and of Religion Such were these Elders Chief-Priests and Scribes who being men of Place and Authority in Church and Common-wealth ought to have used their Authority to the favouring countenancing and defending of Christ and his Doctrine but they on the contrary abused it to the contemning and disgracing of him yea to the putting of him to death as appears in the words following Act. 4. 11. Peter tells the High-Priests Elders and Scribes being assembled that Christ was the Stone set at nought by them who were the Builders that is who by their Place and Calling ought to have been Builders of the Church and friends and favourers of Christ the chief Corner-stone in the building but they were nothing less they rejected Christ the precious Corner-stone and were rather Destroyers than Builders of the Church So the Scribes and Pharisees should by their Place and Calling have been among the chief friends and favourers of Christ but we see the contrary how they were his most malicious and deadly Enemies So Herod and Pilate c. Psal 2. 2. The Kings of the Earth set themselves and the Rulers take Counsel together against the Lord and against his Anointed These should have stood for Christ above all other but they were his main Adversaries Act. 17. 18. when Paul came to Athens and disputed there and taught Christ the learned Philosophers who should have been most forward to embrace the Doctrine of Christ were greatest Enemies to it Use 1 Use 1. See that it is not safe for us to tye our practice to the Examples of men of great Place and Authority in Church or Common-wealth lest by this means we become Enemies to Christ and his Religion as men of great place are oftentimes By following the example and practice of great men of the World we may come to reject and despise Christ as they oftentimes do If the Apostles of Christ or others Disciples and Believers in him had followed the Example of the great ones as the Scribes Pharisees Elders Chief-Priests c. they had never believed in Christ nor embraced his Doctrine but on the contrary had proved his dangerous enemies So if Athanasius had followed the other Bishops or the Emperour c. In Queen Mary's dayes if the Martyrs had taken example by many great men then living as by Popish Bishops Doctors c. they had persecuted Christ and the Gospel in the Professors and Preachers of it as those great men did See therefore the folly of such as make the example and practice of great men the Rule of their life as if it were alwayes safe to follow such Here we see the contrary for such great ones are oftentimes the greatest enemies of Christ and of the Gospel Therefore take heed of following them further than they follow Christ and his Word Vse 2 Use 2. To shew what need there is for us to pray unto God for such as are in Authority and Place above us in the Church and Common-wealth as for our Magistrates and Ministers that God may put his true fear in their hearts and make them truly religious that so they may be friends and not enemies of Christ and of the Gospel See what cause we have to pray that they may use their Authority and Dignity to the help and furtherance of Christ's Kingdom and not to the hinderance thereof 1 Tim. 2. 2. I exhort that Prayers be made for Kings and for all that are in Authority that we may lead a quiet and peaceable life in all Godlinesse and Honesty Such great ones if they be not religious and friends to Christ and to Religion then are they usually the most dangerous enemies of Christ and of Religion and therefore there iâ— great cause to pray for them that they may be religious and that they may use their authority credit honour wealth learning c. to the glory of Christ and good of his Church and furtherance of his Gospel Observ 2 Observ 2. That there is no Calling Office or Dignity though never so high amongst men that can or doth exempt those that are called to it from Errour in judgment or practice Though these which rejected Christ were men of high Place and Authority yet they erred dangerously in refusing and rejecting Christ So the Pharisees and High-Priests themselves Yea the Apostles themselves were not simply and absolutely priviledged from Errour by their outward Calling and Office but so far onely as they were immediately infallibly assisted by the Holy Ghost in the execution of their Office as in Preaching and writing the Scriptures they were therefore in other matters wherein they were not guided by the infallible assistance of the Spirit they were subject to Errour Act. 1. 6. at the Ascension of Christ they dreamed still of an earthly Kingdom and Act. 10. 14. Peter was ignorant that the Ceremonial Law touching the distinction of clean and unclean Creatures was abrogated by the death of Christ See Perk. in Gal. 2. 4. Use 1 Use 1. To confute the fond Opinion of the Papists touching their Pope's being exempted from Errour in matters of Faith by vertue of his Papal Office and Function But let them shew any ground of Scripture to prove that his Office doth priviledge him from Errour more than the Office of these Elders Chief-Priests and Scribes did exempt them from Errour Vse 2 Use 2. To teach us not to build our Faith upon mens Opinion or Judgment though they be of never so high Place Authority or Calling in the Church but upon the Word of God Mark 8. 31. And be killed c. Aug. 7. 1625. NOW followeth the second particular kind of Suffering foretold by our Saviour viz. His Death that He must be killed or put to death An Article of our Faith For the opening of which some Questions are to be answered
certainty of it and must serve to confirm our Faith therein and so much the rather because this History doth contain excellent matter of Instruction and Comfort for the true Church and faithful Servants of Christ as we shall hear afterward God willing Observ 2. Our Saviour chose none to be with him to see the Glory of his Transfiguration but such as were of the number of his true and faithful Discipleâ— as Peter James and John for which cause Judas Iscariot was none of the three Hence we learn what kind of Persons they are who shall see the heavenly Glory of Christ in the life to come viz. none but such as are Christ's true Disciples in this life none but true Believers and sanctified Persons such as do not onely make outward Profession of Christ's Name but do truly believe in him and shew their Faith by holiness of life These onely shall see the Divine Glory and Majesty of Christ in Heaven hereafter and not onely see it but be partakers of it Joh. 17. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me c. Mat. 5. 8. Blessed are the pure in heart for they shall see God Heb. 12. 14. Without holiness no man shall see the Lord. Therefore Heaven is called the Inheritance of the Saints Col. 1. 12. to shew that none shall be Partakers of it nor see the Glory of God or of Christ there but the Saints and faithful As none but Believers and Saints were admitted of Christ to behold his Glory in the earthly Mount which is therefore called the Holy Mount 2 Pet. 1. 18. So none but the Saints and faithful shall be admitted to see Christ's Glory in the heavenly Mount Use 1 Use 1. See how many deceive themselves who vainly hope and perswade themselves that they shall come to Heaven hereafter and there see Christ in glory though as yet they be not in the number of Christ's true Disciples though they be as yet no true Believers or sanctified Persons but on the contrary are utterly void of true Faith and profane in life Some live in gross Ignorance of the Word of God and of the very grounds of Christian Religion having no sound Knowledge of Christ and therefore can have no true Faith in him Others live in gross and manifest sins and corruptions unreformed in swearing drunkenness uncleanness covetousness c. and yet hope for Heaven and to see Christ's Glory there hereafter But deceive not thine own Soul For if no profane or unsanctified Person might go with Christ up to the earthly Mount to see him there transfigured how much less shalt thou being a profane Person and living in thy sins be admitted to see Christ's Glory in the heavenly Mount No unclean thing shall ever come into that holy City the new Jerusalem Rev. 21. 27. Use 2 Use 2. See here the Profaness of such as reproach others with the Name of Puritan Let them know that if ever they look to see Christ's Glory in the Heavenly Mount themselves must be Puritans c. See 1 Joh. 3. 3. Use 3 Use 3. If we would know and be assured that we shall hereafter see and be partakers of Christ's Glory in Heaven labour first in this life to be joyned to him by true Faith that we may feel him dwelling in our hearts by Faith and to shew forth this Faith by the fruits of it in Holiness of life If we would be received up into that heavenly Mount whither he is ascended before us there to behold his divine and heavenly Glory and to partake in it with the rest of the Saints let us look to it that we be in the number of his true Disciples that is of his faithful Saints and Servants such as these three were whom Christ took with him into the earthly Mount to see his excellent Glory Labour above all things in the World for some measure of true Faith and Sanctification to make our Calling and Election sure c. 2 Pet. 1. 10 11. Now followeth the Place where our Saviour was transfigured An high Mountain into which he led up his three Disciples apart by themselves What Mountain this was is not expressed by the Evangelists but the most received Opinion of Interpreters is that it was the Mount Tabor mentioned Judg. 4. 6. which was in the Country of Galilee and in the border or coast of of the Tribe of Zebulun as Hierom writeth in locis Haebraicis And this is the more probable 1. Because our Saviour conversed much in Galilee and it is probable he was now in that Region or Country 2. Because the Evangelists affirm that it was an high Mountain and so doth Hierom testify of the Mount Tabor that it was mira rotunditate sublimis Vide Maldonat cui incertum videtur Vide potius Casaub contra Baron Exerc. 15. Ann. 33. Num. 29. Quest Quest Why did our Saviour lead them up into this Mountain apart Answ Answ 1. Because he intended to give himself to private Prayer thereby to fit and prepare himself to his Transfiguration for which a private place was fittest Luke 9. 28. He went up into a Mountain to pray viz. that there he might be private with his three Disciples and free from distractions So at other times when he intended to pray privately he used to go apart into some private Mountain or Hill as Mark 6. 46. and Lukâ— 6. 12. 2. That the Disciples might also be free from all distractions that might hinder them either in Prayer or in the fight and beholding of Christ's Glory 3. The Mountain being a remote solitary and private place was fittest for this private manifestation of Christ's Glory before the three Disciples that so no others besides might see it done Observ 1 Observ 1. When we go about the performance of weighty and serious duties we should withdraw out selves from all occasions that may hinder or disturb us therein especially when we go about holy and spiritual actions and duties as our Saviour now being to give himself to Prayer and withall intending to comfort his Disciples by revealing to them this extraordinary and miraculous Vision or Apparition of his heavenly Glory he therefore withdrawes himself from all company except three of his Disciples and goes apart with them alone into a private solitary Mountain where no unfit company or other outward occasions might hinder or disturb him So when we go about religious duties of God's Worship publick or private we are first to separate and free our selves from hinderances we must ascend up above them and leave them below us when we are to pray read hear the Word c. See before on the 37th Verse of Chap. 5. The not doing of this is one main cause that we often find so many hinderances and distractions in performance of such duties Observ 2 Observ 2. We are not onely to separate our selves from
actually sent they ought to hear him Hear This word is in Scripture used diversly especially in a two-fold sense 1. To signify an outward hearing or hearkning with our bodily ears So Mat. 13. 9. Who hath ears to hear let him hear 2. To signify that Obedience which is yielded to those things which we hear with our outward ears when we so hear as to yield Obedience to that which is taught or spoken to us So 1 Sam. 15. 22. To obey is better than Sacrifice and to hearken is better than the Fat of Rams Now in this place we are to take it both these wayes though especially in the latter sense quasi diceret So hear him with your outward ears that withall ye do yield Obedience to that which he shall teach you Him that iâ— Christ the Son of God who was spoken of expresly in the words going before And in this word Him there is an Emphasis to be marked For by it Christ is in special manner distinguished not onely from Moses and Elias who had a little before appeared with him in the Mount but also from all other Prophets and Teachers of the Church and is preferred before them all So the meaning is that they should not onely hear and obey Christ and his Teaching but they must hear him as a speciall and eminent Prophet and Teacher sent from God yea as the Son of God and true Messiah himself who was the chief and head of all Prophets and Teachers in the Church and to be heard and obeyed above them all Quest Quest Why are the Disciples enjoyned to hear and yield Obedience to Christ's Teaching seeing they had already done so Answ Answ 1. To correct Peter's Errour in being so desirous to have Moses and Elias to continue and dwell there with them in the Mount and withal to comfort him for their departure For by these words is implied that Christ's company was much more to be desired than the company of Moses and Elias and that there was more to be learned of him than by the Teaching or Conference of Moses and Elias yea that his Teaching alone was sufficient without Moses and Elias And therefore both Peter and his fellows are bid to hearken to Christ alone as their best and principal Teacher 2. Though they had already heard and begun to obey Christ's Doctrine yet they are willed still to do the same that is to persevere and continue so to do and the rather because his Doctrine was not easy but hard to be obeyed as being contrary to flesh and blood and an enemy to corrupt Nature as the Doctrine of the Cross and of denying themselvs c. which he taught them a little before The words being thus opened we may from them gather two Points of Instruction 1. That Christ Jesus the Son of God is the chief and principal Prophet or Teacher of the Church 2. That all Christians ought to hear and obey his Teaching Of the first That Christ is the chief and principal Doctor or Teacher of the Church this is here implied when the Disciples are bid to hear him in special manner and as a special Teacher sent of God yea as the chief of all Teachers in the Church And this is one special part of Christ's Office as Mediator That he is called and appointed of God viz. to be the chief Prophet and Teacher of his Church Therefore he is called the Word called also Prophet yea set forth as the most eminent of all Prophets Deut. 18. 15. and Act. 3. 22. To this purpose also is that Mat. 23. 8. One is your Master even Christ c. Hebr. 13. 20. called The great Pastor of the Church Reas 1 Reas 1. He onely hath absolute Power and Authority to teach in his own Name as being Lord of his own Doctrine for which cause he used in his ordinary Teaching while he lived on Earth to speak thus Verily I say unto you c. to shew that he spake and taught in his own Name and by his own Authority Herein he excelleth all other Teachers in the Church who are to teach in the Name of God and of Christ not in their own names Object Object Joh. 7. 16. My Doctrine is not mine but his that sent me Answ Answ He doth not deny simply and absolutely that it was his own Doctrine But 1. That it was not his onely but withal the Doctrine of God his Father who sent him 2. Not his Doctrine as he was Man but as he was God and as Mediator Not a humane but a divine Doctrine Reas 2 Reas 2. He is the most able and sufficient of all other Teachers in the Church being furnished with the greatest measure of gifts and graces above all other Teachers Joh. 3. 34. God giveth him the Spirit not by measure Col. 2. 3. In him are hid all Treasures of Wisdom and Knowledge He is called by the Name of Wisdom Prov. 8. 9. Reas 3 Reas 3. He hath Power to ordain and send all other Pastors and Teachers of the Church Ephes 4. 11. When he ascended c. he gave some Apostles some Prophets c. Reas 4 Reas 4. He onely by the Power of his Spirit maketh the Doctrine and Ministry of other Teachers effectuall Quest 1 Quest 1. Wherein stands this Teaching of Christ Answ Answ In making known to his Chuich the Will of God in all things needful to Salvation Joh. 1. 18. No man hath seen God at any time c. The onely begotten Son hath declared him Joh. 15. 15. All things that I have heard of my Father I have made known unto you Joh. 16. 13. He promiseth his Spirit who should guide them into all truth Quest 2 Quest 2. How doth He execute this Office of Teaching the Church Answ Answ Two wayes 1. Outwardly by his Word and the Ministry of it and that both in his own Person while he lived on Earth and also by all those Pastors and Ministers which he calleth and sendeth to teach and instruct the Church from time to time and that in all Ages of the Church Their Teaching is his Teaching in as much as they teach and preach in his Name and by Authority from him He spake by the mouth of all the Prophets in the Old Testament as by Noah 1 Pet. 3. 19. and by the Apostles 2 Cor. 13. 3. 2. Inwardly by his divine Spirit enlightning the minds of the Elect and inclining their hearts to embrace and yield obedience to that which is taught Thus he opened the Understanding of the Disciples Luke 24. 45. that they might understand the Scriptures And Act. 16. 14. he opened the heart of Lydia Vse 1 Use 1. See God's special love to his Church and his care of the good and Salvation of it in that he hath not onely given his Son to merit and work our Salvation as our Priest but also hath called and appointed him as our Prophet to teach us and to reveal and make known to us the
Place Calling or Office in the Church forasmuch as no outward Calling or Office can exempt any man from Errour but to build our Faith and Religion only upon the written Word of God which is the Word of Truth and cannot deceive or lead us into Errour Observ 4 Observ 4. In that the ground and cause of this Errour of the Scribes was their mis-understanding of that place of the Prophet Malachy before alledged hence we are taught what is one main cause of all Errours and corrupt Opinions of men in matters of Faith viz. The Ignorance or misconceiving of the true sense of the Scriptures See this handled Chap. 8. 28. Mark 9. 12. And he answered and told them Eliasverily cometh first c. Nov. 19. 1626. IN this Verse and the next is laid down our Saviour's Answer to the Question of the three Disciples propounded to him in the former Verse touching the Opinion and Doctrine of the Scribes conceâ—ning the coming of Elias before the coming and manifestation of the Kingdom of the Messiah In which Answer our Saviour resolveth the doubt moved by the Disciples and withal discovereth and confuteth the Errour of the Scribes The Answer consisteth of three parts 1. A Concession or granting of that to be in some sort true which the Scribes taught touching the coming of Elias that he was indeed to come before the Messiah 2. A further declaration or shewing both of the end of Elias his coming or what he should do at his coming He should restore all things And also what he should suffer or what ill entertainment he should find in the World at his coming namely that he should suffer such abuses at the hands of wicked men as Christ himself was to suffer according to the Scriptures 3. A plain discovery and confutation of the Errour of the Scribes teaching and holding that Elias was not yet come c. This our Saviour confuteth by avouching that he was already come and had suffered c. Of the first He answered and told them c. Though the Disciples in moving the former Question discovered much Ignorance and Weakness yet our Saviour beareth with them and gently answereth them shewing himself ready and forward to resolve and satisfy them in the matter they doubted of Elias verily cometh first q. d. It is true in some sense which the Scribes say and I grant it to be so as the Prophet Malachi fore-told that Elias ought indeed to come first that is before the coming of the Messiah Here note that our Saviour doth not speak of Elias in that sense as the Scribes did in affirming that he was to come before the Messiah For the Scribes understood this of the coming of the Prophet Elias himself in his own Person to live upon Earth again but our Saviour under the Name of Elias understandeth John Baptist the Fore-runner or Harbinger of Christ even as the Propet Malachi also doth Chap. 4. 5. before alledged calling him by the Name of Elias and affirming that this Elias that is to say John Baptist ought indeed to come before the Messiah That this is our Saviour's meaning is plain and clear Matth. 17. 13. where it is expresly affirmed by the Evangelist that the Disciples understood our Saviour's words in this sense viz. That he did not speak of Elias himself in his own Person but of John Baptist whom he called by the Name of Elias So also Mat. 11. 14. All the Prophets and the Law prophesied till John And if ye will receive it this is Elias which was for to come Quest Quest. Why doth the Prophet Malachi in the place before alledged and our Saviour in this place call John Baptist by the Name of Elias Answ Answ This Name is given to John in regard of the resemblance and likeness that was between him and Elias in sundry things As 1. In excellency of gifts and graces of the Spirit in which John Baptist resembled Elias in which respect it is said Luke 1. 17. that he should go before the Lord in the Spirit and Power of Elias Especially John resembled Elias in his great and fervent Zeal for God's Glory for as Elias was zealous for the Lord of Hosts 1 King 19. 10. and testified his Zeal by reproving Sin and setting himself against it even in the highest Persons as in King Ahab and â—esabell his Wife so also did John shew his fervent zeal in like manner by reproving sin plainly in the greatest Persons as not only in the Pharisees and Sadduces which came to his Baptism but also in Herod himself and Herodias his Wife 2. John resembled Elias in this that as Elias living in a very corrupt Age of the Church waâ— a special Instrument and means of reforming the abuse and corruptions reigning in those times and of restoring the decayed state of Religion so also John Baptist was stirred up of God in very corrupt times of the Church and was appointed as a special means of restoring the corrupt and decayed state thereof as appeareâ—h by the words immediately following this Text. 3. John resembled Elias in the manner of his outward Life and Conversation amongst men viz. In the strictness and austerity of it and particularly in his very Diet and Apparel As Elias was a man of a strict and spare Diet as may appear 1 King 19. 6. so was John also for his Meat was Locusts and wild-Hony And as Elias was cloathed in a hairy Garment in which respect he is said to be a rough or hairy man and was girt with a Girdle of Leather 2 King 1. 8. so also was John Baptist cloathed with Camel's haire and had a Girdle of a skin about his Loyns as we heard Chap. 1. Again as Elias lived for a time in the Wilderness whither he was forced to fly for his life being persecuted by Jesabel so likewise John Baptist both lived and preached in the Wilderness of Judea as we heard Chap. 1. 4. Lastly as Elias was hated and persecuted by Ahab and Jesabel and suffered much at their hands for his zeal and faithfulness in his Ministry so also did John suffer much for the same cause being hated of Herodias and imprisoned and put to death by Herod Now further when it is said here that Elias that is to say John Baptist was not onely to come but to come first This is to be understood in respect or relation to the time of Christ's Birth or coming into â—he World that John was to come before him in time that is to say to be born and to live on Earth before Châ—ist for the space of six Months as appeareth Luke 1. 26. 36. as also to exercise his Ministeriall Office of Preaching and Baptising some space of time before Christ himself Quest Quest Wherefore or to what end was John Baptist appointed to come before Christ that is to be born and to preach before him Answ Answ That he might be as a Harbinger to prepare the way for Christ that
know the fellowship of Christ's Sufferings c. Observ 2 Observ 2. By comparing these words with the former in that our Saviour having said that John Baptist should restore all things now intimateth that he should suffer many abuses and indignities at the hands of â—en Hence we may gather That such as are called of God to be Instruments of restoring the Church and of reforming abuses in it do usually meet with many Troubles and Afflictions in the peâ—formance of that work of restoring and reforming the Church Thus John Baptist being called and sent to be as a Reformeâ— of the corrupt state of the Church in his time was appointed also to suffer and did suffer many Troubles in the course of his Ministery and in accomplishing that work of Reformation which waâ— to be done by him So the true Elias in his time as he was a speciall means of Reforming Religion and the corrupt state of the Church So in performance hereof he suffered many things great Troubles and Persecutions were stirred up against him by Ahab and Jesabel and by the Idolatrous Israelites 1 King 19. Being threatned by Jesabel he was forced to fly into a Wilderness for safety of his Life to live there for a time where he grew weary of his Life as appeareth ver 4. And ver 14. he saies They sought his life to take it away So our Saviour Christ and his Apostles who were also called to be Reformers of the Church did suffer many things in performance of this work So in the Ages since the Apostleâ— such Christian Magistrates and such Pastors and Ministers of the Church as have been stirred up to be Reformers of Religion and â—f the corrupt state of the Church in their time have in accomplishing that work suffered many and great Troubles and Afflictions Constantine the Great the first Christian Emperour of Rome and the first Restore of Religion and of the decayed state of the Church in his time did go through many Troubles as appeareth in the History of Eusebius So Athanasius and others who withstood the Arian Heresy and laboured the Reformation of the Church in their times c. So Luther Melanthon Calvin c. So Queen Elizabeth of late Famous memory here in England c. Use Vse See that all Christian Magistrates faithfull Ministers and other good Christians who in their Places and Callings do labour to reform abuses and disorders in the Church must make accompt in so doing to meet with many Troubles and Afflictions For thus it hath been usually with those who have most laboured and sought the Reformation of the Church in their times They have suffered much for this cause great oppositions have been made against them by the Devil and his wicked Instruments great Troubles and Persecutions have been raised against them to hinder them in that excellent work of Reforming the Church Therefore every one that in his place sets himself against the abuses of the times and seeks the Reformation of disorders in the Church whether he be Magistrate Minister or other Christian let him look to meet with many Oppositions and Troubles let him be sure the Devil and his Instruments will stir against him and labour to discourage him all they can The Devil knows well that such as seek to reform Abuses and Disorders in the Church do hinder his Kingdom therefore he stirs against them c. Mark 9. 13. But I say unto you that Elias is indeed come and they have done unto him whatsoever they listed as Jan. 14. 1626. it is written of him THE third and last part of Christ's Answer to his three Disciples touching the coming of Elias which contains a discovery and confutation of the Errour of the Scribes who held that the Prophecy of Malachi touching the coming of Elias was to be understood of the coming of Elias the Prophet in his own person to live on Earth again before the coming of the Messiah and consequently that that Prophecy was not yet fulfilled nor Elias as yet come Now this grosse Errour our Saviour here discovereth and confuteth by avouching the contrary Truth viz. That Elias was already come c. In the words consider 1. The manner of our Saviour's avouching this matter against the Scribes In his own Name and Authority I say unto you 2. The matter avouched concerning Elias or John Baptist which is two-fold 1. Touching his coming That he was already come 2. Touching those things which he was to Suffer at his coming They had already done to him whatsoever they listed 3. The Ground or Reason of the coming of John Baptist viz. The Prophecy of the Scripture which went before of it As it is written of Him Of the first Observe a difference between the manner of Christ's teaching while he lived on Earth and the teaching of all other Pastors and Teachers of the Church whether in the old or new Testament In that Christ taught in his own Name as being Lord of his own Doctrine whereas all other Teachers teach in the Name and by the Authority of another viz. In the Name of God and of Christ who calls them and sends them to teach Of this see before Chap. 3. ver 26. Of the second The matter here avouched or affirmed by our Saviour touching Elias that is John Baptist 1. That he was indeed come already 2. That they had done unto him c. Elias Not Elias the Prophet in his own proper person but John Baptist who is called Elias by the Prophet Malachi because he was to come in the Spirit and Power of Elias and to resemble him sundry wayes as we have before heard Is indeed come Hath been already sent of God into the World or hath already been born and lived in the World and hath executed his ministeriall Office of preaching and baptizing and hath also begun the work of restoring the corrupt state of the Church as was appointed for him to do More is to be understood than is expressed Observ Observ In that our Saviour doth here discover and confute the Errour of the Scribes touching Elias his coming by avouching the quite contrary unto that which they taught Hence we may learn That it is the duty of Pastors and Teachers of the Church not onely to teach true and sound Doctrine but also to discover and confute the contrary Errours and corrupt Doctrines of false Teachers So did our Saviour Christ confute the Errours of the Scribes and Pharisees as Matth. 5. Their corrupt expositions of the Law So the Apostles by their preaching and writings did confute the Errours and corrupt Doctrines of false Teachers And to do this is one speciall part of the Office of all Pastors and Ministers of the Church Tit. 1. 9. They must be able not onely to exhort by sound Doctrine but also to convince the Gain-sayers And to stop the mouths of false Teachers as it is said afterward ver 11. Vse Use See how needfull for Ministers of the Word to
and compassion toward his Child as appears by his manner of speaking to Christ so he shewed his care in bringing him to Christ and making sute to him to dispossess and heal him See before on the 26th Verse of the 7th Chapter Use 1 Vse 1. For reproof of such unnatural Parents who are not so affected with the outward miseries of their Children as they should be neither are they careful in using means for their relief and help but let them alone in their miseries neglecting the means appointed of God for their Childrens good Some are so hard-hearted as to see their Children lye sick and in pain and will scarce be at the trouble and cost to send to the Physitian for them nor to the Chirurgion when their Children are lame or impotent c. Others can see their Children to be in want of necessary Food or Rayment and have little care to provide for them as is fit and according to their ability and means Yea some Parents are worse who in stead of using means for the help and relief of their Children in such miseries do add affliction to the affliction of their Children by unjust provoking and grieving their Children in their sickness weakness c. How unnaturall are such Parents Worse than brute Beasts in this respect Let such know that this want of natural Affection is condemned by the Apostle Rom. 1. 31. among the sins of the profane Heathen and therefore should be far from Christians Vse 2 Use 2. If Parents ought to be affected with the bodily Afflictions of their Children and to use the best means for their help and relief therein then how much more in their spiritual Miseries and Necessities c. Se chap. 5. 23 24. Now followeth the Motives and Reasons which the father of this child useth to move our Saviour to take pitty of his child And 1. He alledgeth the lamentable affliction and misery in which his child now was being possessed with a Devil which misery of this child he further amplyfieth and layeth open to Christ in the verse following by relating the particular manner of the Devils taking and tormenting of his child by fits and at certain times Who hath a dumb Spirit His meaning is That he was bodily possessed with an evil Spirit or with a Devil which was entred into him and held possession of the powers of his body See before chap. 1. 23. how the Devil is said to enter into Men Which also had stricken the child with dumbness depriving him of the use of his Speech for which cause he was called a dumb Spirit And ver 25. he is called a Dumb and Deaf Spirit which shews That this evil Spirit being entred and having gotten possession in the body of the child had also stricken it both Dumb and Deaf Matth. 17. 15. He is said to be lunatick now lunatick persons are such as are stricken in their senses or taken with some kind of frenzy or madnesse at certain times of the Moon whence they are called Lunaticks from the latine word Luna signifying the Moon and such lunatick fits do proceed from the distemper of the blood and naturall humours of the Body Hence therefore it may be gathered That this child was not onely possessed with a Devil which made him both Dumb and Deaf but also that he was distempered with a lunacy or kind of madness which took him by fits at certain times of the Moon and was caused partly by the distemper of the natural humours of the hody and partly by the Devil's power stirring up and working upon those humors of the Body Now followeth the Points of Instruction in which as also in those that are to be gathered from the residue of the History of this Miracle I purpose to be the more brief because many of them I have had occasion before to speak of in handling the like Miracles of our Saviour Observ 1 Observ 1. That the Devil by God's permission hath Power really to enter into the Bodies of mankind that is to say into the bodies of Men Women or Children and to hold possession in them working and moving in them at his Will and Pleasure yea in the Bodies of good men and women and of the children of such So he entred into the body of this child and held possession in it So in the bodies of many others especially in our Saviour Christ's time and in the dayes of the Apostles in which times the Lord did permit and suffer the Devil to have this Power more commonly and ordinarily than now he doth and that for speciall cause that there might be the more occasion for our Saviour Christ and his Apostles and some others also who had the gift of working Miracles to exercise shew forth the same in the casting out of Devils from such as were possessed and that for the confirmation of the Doctrine of the Gospel And although this possession of mens bodies by the Devil was most frequent and usuall in those times of our Saviour Christ and the Apostles yet in the Times and Ages succeeding even unto this Day the Devil hath sometimes had and exercised this Power over the bodies of men by God's permission as may appear in Histories of the Church See before upon chap. 1. ver 23. Use Use See what cause for us to be thankfull unto God for that he hath appointed us to live in this age of the Church in which this Power of the Devil is much restrained so as he doth not so commonly exercise and shew it as heretofore and for that the Lord hath hitherto kept us and ours from this Power of the Devil not giving up our bodies to be possessed of him Especially we shall find cause to be thankfull to God for â—his mercy if we consider that our sins do deserve that he should even now give up us and ours to this Power of Satan as he did so many of the Jews in our Saviour's time our sins as are great as theirs c. Observ 2 Observ 2. In that this evil Spirit which was in the Child is called a dumb Spirit because he had stricken the Child with dumbness depriving him of the use of his Speech Hence we learn That the Devil hath Power by God's permission not only to enter into the bodies of men or children and to possesse them but also being in them to annoy and hurt the powers and faculties of nature in them hindring the operation and working of them he hath power to strike them in their bodily senses and to deprive them of the use of them and their Speech c. But of this there will be more fit occasion to speak afterward ver 25. It followeth Ver. 18. And wheresoever he taketh him c. Here the father of this possessed and lunatick child doth further lay open unto our Saviour the wofull misery and affliction of this child by relating the particular manner and circumstances of the Devil 's taking and
believe him to be the Son of God and true Messiah yet they were still tainted with that common Errour of the rest of the Jews touching an earthly and temporal Kingdom of the Messiah accompanied with worldly honour and prosperity such a Kingdom of Christ they still dreamed of and imagined to themselves in which they supposed that they should have distinct Places Offices or Dignities one above another after the manner of earthly Kingdoms Object Object Matth. 18. 1. It is said They came and asked Him Who was greatest in the Kingdom of Heaven that is in the Kingdom of the Messiah or in the Church under his Government Whereby it may seem that they did think his Kingdom should be heavenly and not earthly Answ Answ They call it the Kingdom of Heaven after the Example of Christ himself whom they had often heard to call it so before and that because they thought it to be divine and spiritual yet so as withal they supposed that this Kingdom should be exercised upon Earth and that after the manner of earthly and temporal Kingdoms in which there are distinct places of honour and Offices one above another under the King and therefore they now reasoned upon this supposition which of them should have the chief place of Honour and Dignity here on Earth Vide Jansen in locum And it is likely that they took occasion thus to do from some special outward favours which Christ had formerly shewed to some of them above the rest as to Peter James and John in taking them onely with him when he healed Jair us his Daughter Chap. 5. and when he went up into the Mount to be transfigured Hereupon they gathered that some of them should be preferred before others in Dignity and place when he should take upon him the publick Administration of his Kingdom Quest Quest What moved them at this time to think and reason about this matter Answ Answ Most probable it is That they took occasion so to do from the words of Christ newly uttered before unto them ver 31. touching his rising from Death upon the third day For although they did not understand the mystery of his Death or Resurrection yet it is probable that they gathered thus much from his words That at the time of his Resurrection which was not long after to be fulfilled he should begin to shew forth the Glory of his Kingdom And therefore hearing him speak of this they took occasion to reason among themselves which of them should be chief in honour and dignity at that time when he should take upon him the administration of his Kingdom Vide Jansen Observ 1. That there are corruptions and sinful infirmities in the best Saints of God upon Earth as here in Christ's Disciples who were tainted with the sins of ambition which they now discovered by this reasoning and contending Who should be chief amongst them in this World This was handled before chap. 3. 31. and chap. 8. 16 32. Observ 2 Observ 2. The ambitious desire of vain-glory and honour in the World and of Pre-heminence above others is very natural unto men yea to the best Christians and Saints of God And if to them then much more unto others void of sanctifying Grace Christ's own Disciples were tempted to this sin as we see here and much tainted with this corrruption the same they discovered at other times So Mark 10. 35. James and John the sons of Zebedee came in unto him desiring him that they might have the chief places of honour about Him in the Glory of his Kingdom which they then also supposed to be Earthly and Temporal in this World Luke 22. 24. There was a strifâ—e among them which should be the greatest And as Christ's Disciples so other Christians and all men by nature are very prone unto this sin of ambition and desire of vain-glory and pre-heminence above others in this World Hence it is That we are so much dehorted and disswaded from this sin in Scripture Phil. 2. 3. Let nothing be done through strife or vain-glory c. And Gal. 5. 26. Let us not be desirous of vain-glory c. which shews That by nature we are very apt to desire and seek after vain-glory and honour in this World Else such dehortations were needless c. Use Use See what cause for every one to labour and strive against this corruption and sin of ambition being so natural to us as it is The more natural it is to us and the more prone we are unto it the more are we to strive against it in our selves using all means to mortifie it in us Remedies against this sin 1. Take away the causes of it viz. pride and self-love resist and strive against these On the contrary labour for true humility of heart that thou mayst say with David Psal 131. 3. Lord my heart is not haughty c. neither do I exercise my self in matters too high for me Think better of others then our selves Phil. 2. 3. The want of this humility is one main cause of so much ambition c. 2. Consider that precept given us by the Apostle Rom. 12. 10. In giving honour prefer one another and strive to the practice of it being so far from seeking honour and pre-heminence above others that one the contrary we honour others above our selves and be more forward to give then to take honour 3. The evil and dangerous effects of this sin as strife and envy which proceed from it Gal. 5. 26. Let us not be desirous of vain-glory provoking one another envying one another Phil. 2. 3. Contention and vain-glory are joyned together to shew that the latter is the cause of the former 4. That where the sin of ambition reigneth in the heart there can be no truth of Religion or Grace Joh. 5. 44. How can ye believe which receive honour one of another and seek not the honour that cometh from God only 5. Consider that of our Saviour Matth. 23. 12. Whosoever exalteth himself shall be abased c. 6. It is the property of wicked men to be ambitious This sin reigns in such as in Human Absolon Pharisees Diotrephes c. Observ 3 Observ 3. In that the Apostles of Christ were tainted with this sin of Ambition and desire of Vain-glory and Pre-heminence one above another we may gather That as other Christians so especially Ministers of the Word and such as are called to the Office of ruling the Church are very apt to be tempted unto the sin of Ambition and desire of worldly honour and pre-heminence one above another We have heard before how often Christ's Apostles did discover this corruption and sin in themselves even at three severall times which shews how apt the Ministers of the Church above all others are to be tainted with this sin of Ambition For which cause our Saviour Matth. 20. 26. doth in speciall manner and most straightly forbid it unto his Disciples The Princes of the Gentiles exercise Dominion
abuses offered them Think of this you that are guilty of this sin thou that hast any way wronged or abused the Saints and Servants of God or any one of them whether in word or deed And examine whether thou hast been truly humbled and repented of this grievous sin if not see thou do it speedily lest the Lord do strike thee in his wrath with some grievous Judgment in this life or else reserve thee for the Judgment of Hell if thou repent not of this sin Repentance is the only way to prevent and escape those Judgments which God hath in his Word threatned against this sin of offending his Saints and Servants c. Use 2 Use 2. To comfort the true Saints and Servants of God when they are wronged or abused by profane or wicked men in this world and cannot right their own cause or have it righted by others let them know That although the Lord suffer this for a time for tryall of his yet he will at length take their cause into his own hands and will not onely deliver them but be revenged on their enemies Psal 125. 3. The rod of the wicked shall not rest upon the lot of the righteous c. With this the Apostle comforteth the Thessalonians 2 Epist Chap. 1. Ver. 6. Use 3 Vse 3. See by this that there is no cause for us to envy or fret at the outward prosperity of wicked men in this world who are enemies to God's true Church and faithfull servants c. But on the contrary there is cause to pity such in regard of the Wrath and Judgments of God which are to come upon them hereafter for this their sin of hating persecuting and abusing the Saints of God c. Observ 2 Observ 2. The grievousness of that Judgment and Punishment which the wicked and reprobate shall suffer in Hell after this life in that it is said here by our Saviour That it were better for one to have a mill-stone hanged about his neck and to be drowned in the Sea than to be guilty of the sin of scandalizing the Saints of God and so by this sin to bring upon himself that eternall Judgment and Punishment in Hell which shews that the punishment of the damned in Hell shall be far more grievous than any bodily punishment in this life yea than death it self yea than the vilest and basest death worse than for a man to be drowned in the Sea with a Millstone about his neck c. For all punishments torments and miseries of this life are but short and for a little time whereas that punishment and torment of the wicked in Hell is everlasting and shall never have end Besides all torments and miseries of this life do touch the body onely or chiefly whereas the torments of Hell shall seize both upon the souls and bodies of the damned Matth. 10. 28. Fear not them which kill the body c. but rather fear him that is able to destroy both soul and body in Hell This shews that the damnation and punishment of the wicked in Hell is â—uch more fearfull and grievous than any bodily death which can be suffered in this world at the hands of men Vse 1 Use 1. See the wofull misery of all wicked and impenitent sinners living in their sins without repentance who must suffer this fearfull and most grievous punishment in Hell for their sins What cause for such to weep and howl for the miseries that shall come upon them How should this tâ—rrifie such and move them to repentance What cause for us to lament the case of such If we pity such as are to be hanged drowned or burned c. Oh how much more such as live in sin and are going the high-way to Hell Pray for such and use all means to gain them to repentance that so they may be delivered from the wrath to come Vse 2 Use 2. Seeing the torments of Hell are worse than any bodily death or punishment of this life this teacheth us how much we ought to fear and shun all sin even so much that we should rather suffer any bodily punishment yea death it self yea the worst kind of death than to commit sin because sin being committed and lived in will bring a worse kind of punishment even eternal death of soul and body in Hell This must cause us to resist sin even unto blood as it is Hebr. 12. 4. So did the Martyrs c. Mark 9. 43 44 unto ver 49. And if thy hand offend thee c. Octob. 28. 1627. IN the former verse our Saviour disswaded from the sin of giving offence unto true humble Christians by threatning a grievous Judgment against those that offend any such by any wrong or abuse offered to them Now in these six Verses next following he prescribeth a remedy against that and all other sins viz. to avoid occasions of sin From this kind of scandall our Saviour's purpose is to disswade his Disciples in this place Therefore he doth here admonish and warn his Disciples and that with great earnestness carefully to shun and avoid such things as may be any occasion of sin unto them and to remove and take them away yea though they be such things as are most dear unto them even as their Hand Foot or Eye c. And the better to perswade them hereunto he sheweth them both the good and benefit that will come unto them by this carefull avoiding and taking away of such occasions of sin as also the great danger which will ensue on the contrary if they do it not First I will clear the meaning of the words and then speak more particularly of the matters of Instruction contained in them If thy hand offend thee By hand we are to understand here not the hand of the body so called in proper sense but any thing which is as near and dear unto us in this World as our hand is yea as our right hand Matth. 5. 29. So also afterward ver 45. and 47. by the foot and eye understand whatsoever is as dear to us as our foot or eye A figurative speech one sort of things near and dear to us viz. these naturall parts and members of our body being put for all other things near and dear to us Offend thee Or cause thee to offend or be any occasion unto thee of stumbling and falling into sin and so of being hindred in thy Christian course So that our Saviour speaks of another kind of offence then that he spake of in the former verse There of offence given to others by offering outward wrongs c. Here touching offence which we our selves take by occasions of sin Cut it off That is remove and take it away or separate it far from thee though it be as much pain or grief to thee as to have thy hand cut off So ver 45. and 47. A metaphor from Surgeons who to save the whole body being in danger cut off some one member It
13. and Luke 14. 34. where our Saviour doth plainly compare his Apostles unto sâ—lt and affirmeth them to be the salt of the earth in respect of their Ministerial Office And it is probable that he uttered those words at the same time when he uttered these Now more particularly in the words of this Verse considered by themselves for so I purpose to handle them there are three things contained 1. A Commendation of good and faithful Ministers of the Gospel by their necessity and profitablenesse and tâ—at under the name and title of salt in these words Salt is good 2. A declaration or shewing of the dangerous estate of such Ministers of the Gospel who having made shew to be faithful for a time do afterwards fall from their fidelity and so lose their ability and fitnesse to season others with the doctrine of the Word in that it is very hard for such to recover their former faithfulnesse and so to become fit to season others as they ought to do by their Ministery In these words But if the salt have lost his savour c. 3. An Admonition or Precept given by our Saviour unto his Disciples or Apostles touching the practice of a twofold duty both respecting their Ministerial Office and the execution of it 1. To labour to retain and keep their Ministerial fidelity to season others with the Doctrine of the Word Have salt in your selves 2. To maintain brotherly unity and peace one with another that by this means they might be the more furthered and helped forward in the faithful execution of their Ministery Have peace c. Salt is good That is the true and faithful Ministers of the Gospel lawfully called to this Office who are compared to Salt in regard of their Ministerial Office which is to season others with the doctrine of the Word are necessary profitable and useful in the Church of God in regard of their Persons and Ministery and that especially for the spiritual seasoning of others with the doctrine of the Word whereof our Saviour spake in the former Verse But if the salt have lost his saltnesse If such as are called to the Office of Ministers in the Church and have for a time made shew of faithfulnesse in their Ministery do lose their fidelity in their Ministerial Office and so become unprofitable and unfit to season others with the doctrine of the Word even as salt is said to lose the saltness when it loseth the natural acrimony strength and vertue of seasoning c. Wherewith will you season it How or by what means shall such Ministers of the Word recover their former faithfulness ability and fitness to season others q. d. This will be very hard for them to do though not impossible The residue of the words are explained afterward Observ 1 Observ 1. That good and faithful Ministers of the Gospel are necessary profitable and useful in the Church of God in regard of their Ministery Compared to salt here which is a thing of great use and necessity and our Saviour affirmeth this Salt to be good that is That the Ministers of the Word are very necessary useful and profitable in the Church c. For this cause also they are elsewhere in Scripture compared unto other things which are of greatest use and necessity and such as we cannot well be without as to light Matth. 5. 14. also to Watchmen Ezek. to guides in the way to shepherds husbandmen builders c. all very necessary and useful amongst men to shew how good necessary and useful faithful Ministers are in the Church in regard of their Ministerial Office and Function to which they are called Reas 1 Reason 1. They were ordained and given of Christ as an especial gift unto his Church when he ascended up to heaven Ephes 4. 11. He gave some to be Apostles some to be Prophets some to be Evangelists some Pastors and Teachers c. Now we may be sure that Christ gave no needless or unprofitable gift unto his Church but such as he knew to be most needful and profitable for the good of the Church Reas 2 Reas 2. Their goodness and profitableness may appear by considering the chief and principal ends and uses for which they are ordained in the Church which are these 1. For the publick dispensation of the Word and Sacraments to the edification of the Church and thereby to feed the flock of God committed to their charge 1 Cor. 4. 1. called Stewards of the mysteries of God and Ephes 4. 11. Christ gave them for the work of the Ministery c. 2. For the edification of the Church and People of God in private also as by private instruction of the ignorant admonishing of the disorderly comforting the afflicted c. 3. To shine as Lights to their people by the holy example of their lives thereby to direct and lead them on in the right way unto eternal life 1 Pet. 5. 3. To be ensamples to the flock Use 1 Use 1. To convince the ignorance and profaness of such as either see not or acknowledg not any such goodness necessity or profitableness of good and faithful Ministers of the Word in the Church they can see no such great use or necessity of them but think them rather needless and unprofitable and that they might well enough be without them and their Ministery too and hence it is that they can content themselves to live under any Ministery whatsoever though it be of never so ignorant unsufficient or negligent Pastors not worthy the name of Pastors c. This is because either they know not or acknowledg not the necessity and usefulness of faithful and conscionable Pastors These have not yet learned this Lesson here taught by our Saviour that salt is good that is That good and faithful Pastors and Ministers of the Word are so good profitable and useful in the Church that the Church can by no means be without them c. How great is the ignorance and profaness of such persons c Vse 2 Use 2. See by this the miserable condition of such People and Congregations as are destitute of faiâ—hful and conscionable Ministers of the Word how shall such have the mysteries of God dispensed to then in publike how shall their Souls be fed from time to time with the spiritual food of the Word and Sâ—craments how shall they be instructed admonished comforted in their distresses c They must neeâ—s sit in darkness and shadow of death Esay 9. 2. Matth. 9. 36. our Saviour Christ when he saw the multitude waâ— moved with compassion on them because they were as scattered sheep without a shepherd So should we pity and pray for such Congregations as are destitute of such faithful Pastors c. Use 3 Use 3. To stir up such People and Congregations unto true thankfulness to God who do enjoy this great and unspeakable benefit of the Ministery of faithful and conscionable Pastors and Teachers of the Worâ— c. Matth.
in the same family or house further then they are willing so to do or further then they may well and conveniently do it without hinderance to them either in Marriage-duties or in the advancing of their own estate either Spiritual or Temporal for as we heard before this is one respect in which the husband is to forsake his Parents in comparison of his Wife viz. in respect of his habitation c. Observ 4 Observ 4. In that married persons are to forsake their Parents in regard of being exempted by marriage from that power and jurisdiction of Parents to which they were subject before this teacheth us how fit and equall a thing it is therefore for children not to enter into the married estate or to make choyce of husbands or wives without the consent of their Parents had thereunto especially to their first marriage For since by marriage the child is to be exempted from the Parents power and jurisdiction and is dismissed as it were from his Parents family is it fit that this should be done without the knowledg and consent of Parents themselves Therefore as God hath ordained that children when they marry shall forsake their Parents to cleave to their Wives so not to do this without their Parents consent Therefore in Scripture Parents are said to give their children in marriage 1 Cor. 7. 38. The father is said to give his Virgin c. and Deut. 7. 3. Thy daughter thou shalt not give unto his son viz. to the son of the Canaanite nor his daughter shalt thou take unto thy son And this might be proved further by other places of Scripture And it is confirmed by all good Laws of men Which therefore shews the great sin of such children who presume to make up secret Marriages or Contracts without the consent of Parents c. No blessing from God to be expected on such marriages but his curse rather as usually it cometh to passe Mark 10. 7 8. For this cause shall a man leave his father and mother c. March 2. 1627. NOw followeth the second Duty of married persons here required viz. cleaving to their own Wives and Husbands that is keeping themselves most nearly and inseparably joyned to them c. Doctr. Doctr. That married Couples ought to keep themselves most nearly and inseparably joyned unto each other in the married estate the husband to his wife and wife to her husband Rom. 7. 2. The woman which hath an husband is bound by the Law to her husband so long as he liveth c. So is the husband to the wife Quest Quest How are married couples to be joyned and so to keep themselves inseparably each to other Answ Answ By conscionable practice of all marriage-duties one to another but especially these 1. By the duty of most near and entire love whereof we heard before having their hearts glued to each other firmly and inseparably 2. By faithful and chast communicating of their bodies each to other 1 Cor. 7. 4. The wife hath not power over her own body but the husband et contrà This is called the bed undefiled Heb. 13. 4. 3. By the duty of cohabitation or dwelling together in the same house 1 Pet. 3. 7. Husbands dwell with your Wives according to knowledg c. So also is the wife to dwell with her husband 1 Cor. 7. 12. Though one of them be an unbeliever yet they are to dwell together and not to separate from each other Neither is it enough for man and wife to dwell together in one house but they are to desire and seek most near and familiar society together in the house and that upon all occasions excepting where is some weighty and just cause of separation or absence one from the other for a time and that by mutual consent Vse 1 Use 1. To reprove such husbands and wives as do not thus cleave inseparably one to the other by mutual performance of marriage duties but on the contrary do divide and separate themselves from each other either in heart and affection by withdrawing their love and growing into hatred or dislike of each other or else by outward separation of bodies not keeping themselves to each other but giving way to adulterous thoughts c. or in respect of habitation and dwelling How unfit is this and contrary to Gods Ordinance Great is the sin of such husbands and of such wives as do give the first cause of such separation and much have they to answer for unto God if they repent not of this sin Vse 2 Use 2. To exhort married couples to make conscience of this duty of mutual cleaving to each other that is of keeping themselves most nearly and inseparably joyned one to the other by conscionable practice of all marriage duties each to other especially by mutual love and faithful communicating their bodies and by dwelling together and mutual rejoycing in each others society c. As there is a most near union between them in respect of the marriage-bond as we shall see afterward so must they labour to maintain and preserve this union by mutual and conscionable practise of such marriage-duties whereby they are to cleave inseparably one to the other in the married estate It followeth And they twain shall be one flesh c. The third and last part of the Sanction or Decree of God pronounced by Adam at the beginning Gen. 2. 24. touching marriage and married persons viz. touching the near and strait union that should be between all married couples that they should be two in one flesh and this part of Gods Decree or Ordinance touching Marriage is not onely alledged out of Gen. 2. but repeated urged and further confirmed by our Saviour's own sentence and testimony when he saith So then they are no more twain c. They twain That is the husband and the wife being inseparably joyned to each other in Marriage The word twain or two is not in the Hebrew Text Gen. 22. 4. but is added hereby our Saviour onely for explication sake being necessarily implyed though not expressed in that place of Genesis shall be one flesh Shall remain so nearly united together by the marriage-bond that although they are two distinct persons in themselves yet in respect of marriage they shall be but as one man and so to be esteemed and taken So then they are no more twain c. These are our Saviour's own words which he addeth in way of further ratifying and confirming the former Decree of God touching the near union betwixt man and wife and that for the more plain and evident convincing of the Pharisees who went about to justifie unlawful divorces practised among the Jews contrary to this Decree of God Observ 1 Observ 1. See here what a strait and near union and conjunction there is by Gods Ordinance between man and wife in the â—arried estate so strait and near that they are as two persons in one or as one man made out of two
15. The Israelites by living in Egypt had learned to commit Idolatry with a Golden Calf Use Use This shews how needfull it is even for the best to look well to themselves and to be watchfull over their own hearts and wayes that they be not drawn away by the common errors or corruptions of the times and places where they live 2 Pet. 3. 17. Beware lest ye being led away with the errour of the wicked fall from your own stedfastness On the contrary we must flee the common corruption that is in the World through lust 2 Pet. 1. 4 And labour to shine as Lights in the midst of a perverse Generation Phil. 2. 15. Great is the force of evill example and of the common customes and practises of the times to draw away and infect even the better sort like an Epidemicall disease c. Therefore had we need to look carefully to our selves to escape the common contagion and pray unto God to keep us upright in our wayes that we fall not away Observ 2 Observ 2. In that the Disciples were so hard to conceive and believe this Doctrine which our Saviour had taught both at this time and formerly also Matth. 5. 32. touching the unlawfulness of such Divorcements as were commonly practiâ—ed amongst the Jews because it was a Doctrine which was contrary to their erronious conceipt and prejudicate opinion and also to the custome of the times this shews how hard it is for men to receive and imbrace such Truths and Doctrines of the Word of God as are contrary to their corrupt and prejudicate Opinions and especially if they be also contrary to the common custome of the times Such Doctrines though never so true and â—ound yet are hardly received and imbraced by men yea by the better sort how much more then by the common sort which shews how needful it is for such Truths and Doctrines to be often taught and urged again and again by the Ministers of God c. Observ 3 Observ 3. In that the Disciples being yet ignorant and unresolved in this matter of Divorces are not ashamed to acknowledg their ignorance by comming to enquire and ask further of Christ their Master touching this matter this is commendable in them and should teach us that shame should not hinder us from asking questions or from enquiring of those who are able and â—it to resolve us in matters of Religion and cases of Conscience which we are yet ignorant or doubtfull in but we should be forward to enquire and seek resolution from such Thus the Disciples used to go to Christ in all their doubts See before chap. 4 10. and chap. 9. 11-28 Observ 4 Observ 4. In that they came to him privately being in the house when he was most free and at liberty to instruct and resolve them hereof we are taught to be wise in taking the fittest opportunities of time and place to propound our doubts and to seek instruction from such as are â—it and able to resolve and teach us c. See for this also before chap. 4. 10. and chap. 9. 28. Mark 10. 11 12. And he saith unto them Whosoever shall c. April 27. 1628. NOw followeth Christ's answer to his Disciples ver 11 12. In which he sheweth the unlawfulness of such Divorces as were practised amongst the Jews for leight causes or for any cause except Adultery by the grievousness of the sin of such married persons as do in such sort or for any such cause besides Adultery put away their own wives or husbands and marry with others affirming such to be guilty of the sin of Adultery And he saâ—th unto them That is to his Disciples Yet Matth. 19. 9. the words are set down as if our Saviour had spoken them to the Pharisees whence it may seem probable that our Saviour did utter these or like words twice first to the Pharisees in publick disputation with them and then again repeating and explaining the same to his Disciples in the private house Whosoever shall put away his Wife viz. By giving her a Bill or writing of Divorcement and so â—eparating himself wholly from her for small or leight cause yea for any cause whatsoever except for the sin of Adultery That this is the meaning appeareth partly by the scope of our Saviour in these words and partly by comparing this place with Matth. 19. 9. where our Saviour â—aith thus Whosoever shall put away his Wife except it be for Fornication c. that is for the sin of Incontinency committed by the wife after Marriage which is properly the sin of Adultery And shall marry another That is after such a Divorcement or separation made from his own wife shall joyn himself in marriage with another woman He committeth Adultery against her That is by such a second Marriage after such Divorcement from his first and lawfull wife he doth make himself guilty of no less or other sin than the sin of Adultery and that against his first and onely lawfull wife which he did unjustly put away For the Marriage-bond remaining still between him and his first wife notwithstanding such an unjust Divorce hence it follows That the second wife which he joyneth himself to is not his wife but his harlot and so that he is an Adulterer by this means against his first and lawfull wife And if a Woman shall put away her Husband Shall separate her self wholly from her husband or use means to be Divorced from him for any cause except Adultery as before was said of the husbands putting away his wife And be married to another That is to another man or second husband after such separation from her first lawfull husband She committeth Adultery By such a second marriage she becommeth an Adulteress against her first and onely lawfull husband c. as before was said of the husbands marrying after Divorce from his first wife Now from these words the Papists would prove it to be unlawfull for such as are lawfully Divorced to marry again during the life of the former husband or Wife because our Saviour affirmeth such as do so marry again to be guilty of Adultery c. But for answer to them 1. This is a manifest corrupting and perverting of the true sense of this place for our Saviour doth not here speak of marrying again after lawfull Divorcement but of marrying again after unjust Divorcement or separation of man and wife that is to say for such leight causes for which Divorces were practised among the Jews and for any cause except Adultery as doth plainly appear both by the main scope and drift of our Saviour in this place which is to condemn such unjust Divorces practised by the Jews for leight causes and out of the case of Adultery as also by comparing this place with Matth. 19. 9. and with Matth. 5. 32. Where our Saviour doth expresly mention that exception of the case of Adultery as was said before 2. This place is so far from
and imbraced and no otherwise Vse 1 Use 1. See that the many and great afflictions which the Saints of God suffer in this life are no hinderance at all to the truth of Gods promises of temporal blessings and prosperity made to his children in as much as all such promises do include this condition of the Crosse Vse 2 Use 2. See the folly of such Christians who because the Lord hath in his Word made many excellent promises of temporal blessings to his Saints and servants do hereupon promise to themselves a life of ease and outward prosperity free from troubles c. As if God had not annexed the condition of the crosse to all his temporal promises of this life or as if he had not as well ordained his true servants to the suffering of afflictions as to the enjoying of temporal blessings in this life c. These do miserably deceive themselves and separate things which God hath joyned viz. the suffering of the crosse and the enjoying of temporal blessings promised to Gods children in this life Use 3 Use 3. To teach us That as we desire and hope to be partakers of the blessings and good things of this life which God hath promised to his Saints and Children so withall we remember with what condition these blessings are promised namely with the condition of suffering the Crosse and afflictions and therefore to make sure accompt of our portion in the crosses and troubles of this life as well as in the blessings and good things promised of God as well to taste of the bitterness as of the sweetness of a Christians life in this world God will have it so and hath so decreed and appointed that his dearest children in this life shall not enjoy all prosperity and no troubles or all comforts and no crosses but prosperity and adversity comforts and crosses mingled together c. Therefore as we daily receive blessings at the hands of God and look for continuance of them according to the promises of God so must we daily prepare for crosses and troubles to be suffered Job 2. 10. Shall we receive good at the hands of God and not evill Yea the more blessings we receive and enjoy the more cause have we both to prepare for troubles and also to bear them with patience and contentedness when they come Observ 2 Observ 2. One kind of crosse or affliction which a Christian must make account to suffer in this life is persecution or troubles raised against him by wicked enemies of God and of his truth This our Saviour here foretelleth unto his disciples So also he doth elsewhere as Joh. 15. 20. If they have persecuted me they will also persecute you c. And 2 Tim. 3. 12. the Apostle affirmeth in general That all that will live godly in Christ Jesus shall suffer persecution This the Saints of God have in all Ages suffered at the hands of wicked men and so must make account to do unto the end of the world that old enmity which God did at first put between the seed of the Woman and of the Serpent Gen. 3. 15. doth still continue and will do to the end of the world And this is the cause that wicked men being set on work by Satan do out of that hatred and malice which they bear to the Saints of God raise troubles against them Which being so Christians in all Ages must make account to suffer this kind of cross viz. persecutions at the hands of wicked men More particularly there are two kinds of Persecution which Christians must make account to suffer from wicked men The first is in word or the persecution of the tongue whereby wicked men and enemies of the truth do speak evil of the Saints of God either mocking and scoffing at them or reviling them or slandering and backbiting them Gal. 4. 29. Ismael in mocking at Isaac is said to have persecuted him The second kind of persecution is in Deed or actual persecution when wicked men do by malitious deeds or practices persecute or pursue the Saints of God labouring to vex and molest them and to stir up troubles against them Thus Saul persecuted David seeking his life c. and thus Paul before his Conversion persecuted and wasted the true Church Both these kinds of Persecution good Christians must make account to suffer from wicked men though not alwayes in the same degree or manner Use 1 Use 1. Teacheth us to prepare and arm our selves before-hand for this kind of crosse and tryal that we may be able to bear it when it cometh viz. to be molested vexed and troubled by the malice of profane and wicked men to be persecuted by them in word and deed c. Pray and labour for Patience and Christian courage to bear this tryal which is very grievous and hard to bear as we shall find when it comes to tryall Use 2 Vse 2. To comfort us when we meet with this kind of tryall viz. persecution by wicked enemies of God and of his truth when such as these do stir up troubles against us when they molest and vex us in word or deed as by scoffs slanders c. Let us not think strange or be dismayed hereat for this is that we must look for and which hath alwayes bin the lot of Gods true and faithfull servants thus to be persecuted and troubled by the wicked of this World Act. 7. 52. Which of the Prophets have not your Fathers persecuted c. The seed of the Serpent hath alwayes bin an enemy to the Seed of the Woman which is the true Church and so will be to the end of the World Here then is no cause of discouragement but of comfort so far forth as we suffer this persecution for the name of Christ and for well-doing Matth. 5. 10. c. Blessed are they which are persecuted for Righteousness sake for theirs is the Kingdome of Heaven c. It followeth And in the World to come eternal life Observ 1 Observ 1. Though we cannot by good works merit eternal life as the Papists falsly teach yet eternal life is promised and shall be given of God as a reward to such as do conscionably practise good works in this life c. Of this before ver 21. Observ 2 Observ 2. Such as forsake things dear to them in this World for the profession of Christ and the Gospell shall not onely be rewarded of God in this present life so far as the Lord sees it good for them as we have heard before but also in the life to come with the reward of eternal life and glory in Gods heavenly Kingdome And this is the chief and principal reward promised to such by our Saviour in this place So before ver 21. he promised the young Ruler that if he would sell all and give to the poor he should have Treasure in heaven And Joh. 12. 25. He that hateth his life shall keep it unto Eternal life Thus the Apostles
what is one cause why we do not alwayes speed in our sutes which we make to God in Prayer viz. because we sometimes yea many times fail in the matter or in the manner of our Prayers either asking such things as are unlawfull or unfit for us or else asking in an evill manner or to some evill end because we pray ignorantly or rashly and unadvisedly asking we know not what c. Therefore the Lord denyeth our sutes oftentimes Jam. 4. 3. Ye ask and receive not because ye ask amiss that ye may consume it on your lusts c. So now adayes many ask evill things of God in prayer and such as are unfit for them as worldly Wealth Honour c. or revenge against enemies c. or else they ask good things to an evil end c. to satisfy their carnal lusts Therefore God denyeth their sutes Vse 1 Use 1. See what to do when we are not heard in our prayers we are not to blame God but to examine our selves for our failings in the matter or manner of our Prayers and so lay the fault on our selves where it is Use 2 Use 2. See what to do if we desire the Lord should hear and grant our sutes in Prayer Look to the matter and manner of making our Prayers that we ask not ignorantly or rashly we know not what or how but first that the matter of our sutes be such as is good and fit for us to ask agreeable to the will of God and that we also ask in due manner and to a right end to the glory of God c. To this end the Lord's Prayer is prescribed us as our pattern c. Mark 10. 38. Can ye drink of the Cup that I drink of c. May 17. 1629. IT followeth Can ye drink of the Cup c. The second part of Christs answer to their Petition in which the better to convince them of their ignorance and rashness he demandeth a further question of them touching their ability and fitness to partake with him in his passions or sufferings which he was shortly to suffer Can ye drink of the Cup that I drink of This is a metaphorical speech in which our Saviour compareth his death and Passion and that measure of Afflictions and punishment which he was to suffer for us unto a cup of Wine or other drink appointed for one to drink off So Matth. 26. 39. O my Father If it be possible let this cup pass from me c. And Joh. 18. 11. The Cup which my Father hath given me shall I not drink of The same metaphor is used elsewhere in Scripture especially in the old Testament where the suffering of great afflictions is compared to the drinking of a cup as Esay 51. 17. Awake awake stand up O Jerusalem which hast drunk at the hand of the Lord the Cup of his fury c. Note withal that when in Scripture Afflictions are compared to a cup and the suffering of them to drinking of a cup this doth note out a certain portion or measure of Afflictions to be suffered for it seems to be a speech borrowed from the custome of ancient times in which at feasts and banquets every one had his peculiar cup and portion of Wine allotted unto him So then our Saviour's meaning here is this q. d. Can ye drink of the Cup c. That is are ye able or fit to suffer the same or the like portion and measure of afflictions and miseries which I am shortly to suffer for you and for the rest of mankind and that by the appointment of God my Heavenly Father And be Baptized with the Baptism c. Our Saviour doth not here speak of the Sacrament of Baptism which he had formerly received at the hands of John the Baptist Matth. 3. but he speaketh still of his Passion and sufferings which were to come as he did in the former words And here he useth another Metaphor to express his Passion or sufferings in that he compareth it unto a Baptism So Luke 12. 50. For conceiving whereof we must know that the Word Baptism or Baptizing doth properly signify nothing else but a dipping or drenching in water whence it is in Scripture used not onely to signify that special kind of dipping or drenching of the body in Water which was in the Apostles times used in the Sacrament of Baptism but also to note out any other kind of dipping or washing in Water See Mark 7. 4. Now because in Scripture great afflictions are compared unto deep waters as Psal 69. 1 2. Save me O God for the Waters are come into my Soul c. therefore also to be Baptized doth sometimes signify to be drenched or drowned in great afflictions and miseries c. So here our Saviour calleth his Passion a Baptism c. q. d. Are ye able and fit to be dipped or drenched in those deep waters of afflction pains and miseries in which I must shortly be drenched c. Which I drink of and which I am Baptized with He speaks in the time present of that which was yet to come to shew the certainty of his Passion and that the time was at hand Quest Quest Why doth our Saviour demand this question of his two Disciples Whether they were able to partake with him in the same or like afflictions which he was to suffer Answ Answ 1. To reprove and correct their ambition and desire of high honour and preferment by putting them in mind of abasement and of suffering afflictions with him 2. To humble them in regard of their weakness and unability of themselves to suffer the Cross Therefore he asketh them whether they were able to drink of the cup c. 3. To convince their folly and rashness in that they dreamed of being honoured with Christ before they had suffered with him Observ 1 Observ 1. One good remedy or means to keep us from the sin of ambition and inordinate desire of worldly honour and greatness is to meditate and think before hand of the Cross and afflictions which we must make account to suffer in our Christian course and to make it present to us before it come Therefore our Saviour here when his Disciples shewed their ambition in desiring to sit at his right and left hand c. He presently to correct and cure this fault in them puts them in mind of suffering with him c. Can ye drink of the Cup c. Reason Reas Meditation of the Cross is a means to mortify Pride and to humble us c. which should therefore move us often to meditate and think of the Cross and troubles that are to come that this may be a means to humble us and to keep us from ambitious seeking and aspiring after worldly honour and greatness especially in these evill and dangerous times of the Church in the which there is so great cause for us to expect and look for troubles and afflictions to come Consider how
Messiah may be blessed of God that is that he may be a happy and prosperous King in himself and unto them And this they did after the usual custom of Subjects who have used at the publick Inauguration or installing of their Kings to make such solemn prayers for them As for Solomon 1 King 1. 39. See also 1 Sam. 10. 24. He that cometh in the name of the Lord That is the true Messiah and King of the Church who was to come See Luke 7. 19. who is said to come unto them in the Name of the Lord because he came being sent with power and authority from God Blessed be the Kingdom of our Father David Let the Kingdom of the Messiah which was peculiarly promised to our father David and in which he succeedeth David be happy and prosperous See 2 Sam. 7. 16. and Esay 9. 7. Jer. 23. 5. Luke 1. 32. Vide etiam Gerard. in Harmon Evang. part 1. pag. 311. They call David their father because being Jews they were of the posterity of David As for the same reason they called Abraham their father because they were of his seed and posterity See Gerard. Harm Which cometh in the Name of the Lord Which is now revealed and manifested with power and authority from God Hosanna They repeat this word again the better to express their zeal and earnestness in this prayer for the safety and prosperity of their King and his Kingdom In the highest These words are added to shew to whom they directed this their prayer viz. to God who dwelleth in the highest Heavens So Psal 118. 25. Save I beseech thee O Lord c. See Psal 148. 1. The words being thus explained we are in them to take notice of some things which are Commendable in this people and some things Discommendable Commendable it is 1. That they acknowledg Christ to be the true Messiah which was to come 2. That they acknowledg him to be their King and such a King as came unto them with authority from God 3. That they congratulate his coming shewing their joy and thankfulness by crying Hosanna to him 4. That they shew their love and affection both to the Person of Christ and also to his Kingdom in praying for the safety and prosperiâ—y of both On the contrary that which is Discommendable and wherein they fail is this 1. That they shew themselves ignorant of the Godhead of Christ and do suppose him to be a meer man viz. a Prophet of God sent unto them as Matth. 21. 11. and therefore they pray for him as for one that was man and not God whereas if they had believed him to be God they would rather have prayed to him than for him 2. That they suppose Christ the Messias to be an earthly King and his Kingdom to be a temporal Kingdom of this World for this was the common errour of the Jews at this time when our Saviour lived on Earth General Instructions from the words Observ 1 Observ 1. In that this people having before honoured Christ by their actions or deeds in casting their garments in the way and cutting down branches of Trees c. do now also honour him in their words by this solemn Acclamation or crying to him Hosanna c. thereby expressing both their solemn joy and thankfulnesse for his coming as also their desire and prayer for the safety and prosperity of him and his Kingdom hence gather That it is our duty to honour Christ Jesus the Son of God not only in our actions or outward practice but also by our words and speech we must be ready to employ our tongues as well as hands in honouring him Now we honour Christ in our words 1. By free and bold profession of his Name and Truth before men whensoever we are called so to do and when it makes for the glory and honour of Christ yea though it be before enemies of the truth and with hazard and danger to our selves Thus this people do here boldly confesse Christ to be the Messiah and King of the Church even before the Scribes and Pharisees as appeareth Luke 19. 39. and that notwithstanding that it was agreed before by such as were in authority among the Jews That whosoever did confesse him to be the Christ should be excommunicated Joh. 9. 22. But of this way of honouring Christ we have before heard Verse 7 8. 2. We honour Christ in our words by calling upon his Name together with the Father and Holy Ghost offering up our Petitions and thanksgivings to him daily and upon all occasions 3. By holy and religious Conference touching the Person of Christ and his Office as he is our Mediatour as also touching the benefits we have by him And touching the Word of Christ c. Use 1 Use 1. See we make conscience thus to honour Christ in our words c. Use 2 Vse 2. See the great sin of such as dishonour Christ the Son of God in their words and speech either by denying or concealing his truth c. or by neglect or abuse of prayer or by profane speech of Christ or his Word Also by swearing c. Observ 2 Observ 2. In that this common people do alledg these words Hosanna c. out of Psal 118. making use of it at this time in honouring Christ c. we may see by this that even the common people among the Jews at this time were well acquainted with the knowledg of the Scriptures and did use to read and exercise themselves therein so as they could allâ—dg the words and sentences of the same as occasion was offered yea the very Children had learned to crâ—â— Hosanna as appeareth Matth. 21. 15. This teacheth us that all sorts of persons in the Church yea eveâ— the common and meaner sort should exercise themselves in reading and searching the Scriptures that they may be acquainted with the same and grounded in the knowledg of them Joh. 5. 39. Search the Scriptures c. and Col. 3. 16. Let the Word of Christ dwell in you richly c. Use 1 Use 1. See the sin of the Popish Church barring the common people from reading the Scriptures and so nuzzling them in ignorance and blindness c. Hence come all evils saith Chrysostom from ignorance of the Scriptures the cause of all errours and sins in judgment and practice Use 2 Vse 2. To stir up all sorts among us to diligent study of the Scriptures yea daily to exercise themselves therein that they may be able to make use of the same on all occasions offered Hieron Arator manu stivam tenens Davidicum aliquod canit Here followeth more particular Instructions from the words of this publick and solemn Acclamation or Cry of the People before and after Christ Now the words contain in them two things 1. A joyful or triumphant Gratulation or Well-coming of Christ the Messiah and King of the Church now coming in his Kingdom that is manifesting the glory of it by his manner of
it to be done any more as being a profanation of that holy place into which none but holy Vessels and Instruments were to be brought which served for the worship of God Now by this also our Saviour shewed his zeal for the glory of God in that he would not tolerate the least abuse but proceeded to thorow Reformation of all Quest Quest By what power or authority did our Saviour now take upon him to purge the Temple by casting out the buyers and sellers c. Answ Answ 1. He being the Son of God and true Messiah and consequently the absolute King and High Priest of the Church had power sufficient to do this Mal. 3. 1. the Church is called his Temple And Matth. 12. 6. He is said to be greater then the Temple Ver. 17. of this Chapter he calls the Temple his house 2. He did this not by an ordinary power or Authority for then he would have used it oftner at other times and in reforming other abuses as well as these here mentioned but he did this by a special and extraordinary authority which he at this time assumed to himself as he had done once before thereby to declare and shew himself to be indeed the true Messiah and absolute King and High Priest of the Church whose Office was to Reform the corrupted state of the Church Vide Danaei quaest Where note that this special and extraordinary fact of our Saviour is no warrant at all for ordinary men or private persons without a Calling to undertake the publick Reformation of abuses in the Church Much less doth this warrant the Pope or his Clergy to usurp temporal power to punish offenders in body goods c. as the Rhemists teach upon Joh. 2. So much in way of clearing the sense of the words Now follow the Instructions from them where I will speak of three things 1. Of the abuses or disorders themselves which our Saviour here found in the Temple viz. Buying and Selling and Money-Changing c. 2. Of our Saviours speciall and extraordinary fact in purging the Temple from these abuses by casting out the buyers and sellers c. 3. Of the manner of his doing this 1. With extraordinary power and authority so as none dared to resist him but all gave place 2. With great zeal and indignation against these abuses which he shewed both by his violent and forcible driving out of the buyers and sellers and overthrowing the Tables c. as also by his strictness and unpartial dealing in this work of Reformation sparing no abuses but reforming all not suffering so much as a common Vessel to be carried through the Temple Observ 1 Of the first Observ 1. In that there were so great abuses and disorders at this time reigning and tolerated not only amongst the Jews but even in Jerusalem their chief City yea in the Temple the principall place of the City and yet even at the same time the true Church of God was at Jerusalem and amongst the Jews for there were some of them which believed in Christ and imbraced the Gospel as the Apostles of Christ and other Disciples though they were but a small number in comparison Hence gather that the true Church of God may be in such places and amongst such persons where there are great corruptions and abuses reigning Mark 11. 15 16. And they come to Hierusalem And Jesus went into the Temple and began to cast Decem. 20 1629. out them that sold and bought in the Temple c. Observ 2 Observ 2. IN that one cause of these abuses practised in the Temple was the negligence of the Priests and of the Scribes Pharisees and other Rulers of the Jews who should at first have withstood and hindered this profanation of the Temple see by this how dangerous it is unto the Church when the Rulers and Governours of it are careless and negligent of their duties in setting themselves against abuses and corruptions beginning to grow and spring up in the Church This is a means to let in all abuses into the Church when such as should keep them out are careless of doing their duty When Magistrates do not use their authority in resisting abuses and disorders growing into the Church when the Pastors and Ministers of the Church do not by their Ministery oppose such abuses and labour to keep them out no marvail if such corruptions get into the Church and prevail in it See Jer. 2. 8. This was one main cause not onely of these abuses in the Temple here mentioned but also of sundry other grosse corruptions raigning amongst the Jews in our Saviour's time because the Priests Scribes and other Rulers were negligent in their duties They were blind Guides Matth. 23. And took away the Key of knowledg from the People Luke 11. 52. Vse Use See how needful for us to pray for the Rulers and Governours of the Church that they may be zealous and conscionable in their duties to set themselves by all means against abuses and corruptions growing into the Church c. Observ 3 Observ 3. In that another main cause of these abuses practised in the Temple was the covetousnesse of the Priests and People who made a gain to themselves by this buying and selling of Oxen Sheep Doves c. in the Temple for Sacrifices hence gather How hurtful and dangerous the sin of covetousnesse is in the Church of God being one main cause of the greatest corruptions and abuses which do grow and spring up in the Church and do raign in it As it is called by the Apostle the root of all evil 1 Tim. 6. 10. so especially it is the root and fountain of those evils which do most hurt and annoy the Church of God How many gross sins and corruptions hath this one sin caused and brought forth in the Church from time to time and in all Ages as Non-residency Bribery Extortion Usury c. what is one cause of so much lying swearing forswearing c What is one cause of such contempt and neglect of God's Worship and holy Ordinances but covetousness as in the Parable Luke 7. those that were invited to the spiritual and heavenly Supper made excuses from their Farms Oxen c. What is one cause of the breach of the Sabbath by buying and selling of Wares by doing worldly business going Journeys c. but Covetousness Jer. 6. 13. From the least to the greatest they are given to covetousness From the Prophet to the Priest every one dealeth falsly This sin is named for all other Use Vse This should teach and move us to hate and abhor this sin of covetousness in our selves and others seeing it doth so much hurt in the Church of God and is the cause of so many abominations in it Therefore let all take heed of this sin and of being given to it as our Saviour warneth the people in his time Luke 12. 15. Pray unto God to keep us from this sin Get faith in God's Providence
our Saviour here shew his zeal for Gods glory by using his power in reforming these sins and abuses practised in the Temple Observ 3 Observ 3. In that our Saviour shewed his zeal by dealing so thoroughly and unpartially here in reforming abuses in the Temple sparing none but casting out all the buyers and sellers as is said Matth. 21. 12. and not suffering so much as a common vessel to be carried through the Temple hence gather That such as are in authority in the Church ought not only to be careful to reform abuses and to purge them out of the Church but they are also to deal thoroughly and unpartially in this work of reformation not onely purging out some abuses and disorders but all not sparing any no not the least By this they are to shew their zeal for God's glory Thus ought Magistrates to shew their zeal in reforming all sorts of abuses and corruptions in the Church As the Religious Kings of Judah Hezekiah Josiah c. who did not only reform some things amisse in their times but all the grosse and known abuses then raigning in the Church They did not only pull down all Idolatry but took away all means and occasions of it as Idolatrous Altars Images Groves High Places c. And that throughout their whole Land and Kingdom 2 King 23. 24. Josiah did put away all abominations that were espyed in the Land of Judah and in Hierusalem c. Therefore in the following Verse it is said He turned to the Lord with all his heart c. Thus also Ministers of the Word ought to shew their zeal in opposing all abuses in the Church and seeking to reform them They are not to spare or wink at any but to tax and reprove all even the smallest both in their publick Ministery and in private also when there is cause and occasion is offered Thus also should Masters of Families be careful not only to reâ—orm some abuses in their Families but all not tolerating or winking at the least c. Use Use For reproof of such as being in authority in the Church and so being called to reform abuses and corruptions reigning therein do it to halves and partially opposing some abuses but tolerating and winking at others Thus do some Magistrates favouring and sparing some offenders and some abuses suffering them to go unpunished being thereunto moved by some sinister respect The fault of some of the Kings of Judah and Israel that they reformed some things amiss but not all So Jehu 2 King 10. 29. yea Asa a good King yet c. 1 King 15. 14. On the contrary see Jer. 48. 10. He is cursed that doth the work of the Lord negligently So also some Ministers are partial in opposing abuses and corruptions in the Church and in seeking to reform them They reprove some sins and abuses and set themselves against them by their Ministry but not against all Some they wink at and bear with This shews want of true zeal for Gods glory c. Observ 5 Observ 5. Lastly In that our Saviour here was so strict and rigorous that he would not suffer the smallest profanation of the Temple being the place consecrated to Gods solemn worship he would not suffer so much as a common Vessel to be carried through it Hence gather that by the same reason the smallest abuse or profanation of the Sabbath day being the day and time hallowed to God is not to be tolerated in the Church but to be opposed and hindered by all means especially by such as are in Authority as Magistrates Ministers c. Vse Use Against such as think some breaches of the Sabbath may be tolerated well enough as worldly talk or conference doing of some worldly business left undone the day before buying and selling of small matters using some sports c. Some think these are small matters and that we need not be so strict or precise as to oppose or hinder them from being done On the contrary no profanation of the Sabbath is to be accounted small And if our Saviour were so strict in hindering the least profanation of the place of Gods worship then we cannot be too strict in opposing the least profanation of the day and time of Gods Worship Mark 11. 17. And he taught saying unto them Is it not written My House shall be called of all Nations the Jan. 17. 1629. House of Prayer but ye have made it a den of Thieves HItherto of the actions performed by our Saviour in purging the Temple at Hierusalem from abuses 1. His driving out the buyers and sellers 2. Overthrowing the Tables of the Money-changers and seats of such as sold Doves 3. His not suffering so much as a common Vessel to be carried thorow the Temple Now followeth his words and Doctrine joyned with his former actions In which words he renders a reason of his former extraordinary fact in casting out those buyers and sellers c. which reason is taken from the great sin of those buyers sellers and Money-changers in that they abused the Temple to a contrary end unto that for which it was ordained For whereas it was ordained to be a house of Prayer they had turned it into a den of Thieves Observ Observ Such as have a Calling to reform abuses in the Church ought to have good ground and reason for that they do herein and to shew it if need be c. In the words consider two things 1. A declaration or shewing of the true end and use for which the Temple was ordained of God viz. to be a house of Prayer which our Saviour proveth by Scripture out of Esay 56. 7. 2. A sharp reproof of those profaners of the Temple for their gross abusing of that holy place whereby they turned that which was appointed for a house of Prayer into a den of Thieves which reproof is also grounded on Jer. 7. 11. Of the first He taught That is shewed the ground and cause of his former sharp and severe proceeding against these profaners of the Temple in driving them out thence c. Is it not written The place of Scripture where this is written which our Saviour here alledgeth is Esay 56. 7. Of which I will speak afterward Observ Observ In that our Saviour alledgeth Scripture here as the ground of his proceeding in purging the Temple from those profane abuses before mentioned Hence we learn what should be the ground and rule of all proceedings of such as are in Authority in reforming abuses and corruptions in the Church viz. the Scriptures or written Word of God Upon this ground and by this rule our Saviour here proceeded So at other times as chap. 10. 6. c. when he would reform the corrupt Doctrine of the Pharisees and the unlawfull practice used among the Jews in putting away Wives for small or sleight causes he alledgeth against them the written Word of God concerning the first institution of Marriage This then is the ground and
destroy him The third is their wilful ignorance and blindness in that being formerly convinced of the lawfull Calling and Authority of Christ by so many evident signs and testimonies of it as they had seen and heard viz. by the testimony of John Baptist given of him that he was the Messiah and by the excellency of his Doctrine and Divine power shewed by so many Miracles c. yet for all this they cannot or rather will not see what Authority he had but do now question him about the same Now follow the Instructions 1. From that which is commendable in them Observ Observ In that they take it for granted that none in the Church should take upon them any publick Office or Function without a lawfull Calling and Authority Hence we may learn this that no man ought to take upon him any publick Office or Function in the Church without a Calling and lawfull Authority committed to him As these enemies of our Saviour do take this for granted here so our Saviour himself doth not deny it but rather confirm it by his answer afterward in that he doth alledg the Calling of John Baptist to justify his own Calling because John bare witness of him thereby shewing that both himself and John had indeed a lawfull Calling and Authority to do that they did and consequently that every one that takes upon him any publick Office in the Church ought to have a lawfull Calling and Authority so to do and that without such a Calling he ought not to take any such Office upon him This is true of all publick Offices in the Church as the Office of a Magistrate or Minister c. but especially of the Office and Function of the Ministry Heb. 5. 4. No man taketh this honour to himself but he that is called of God as was Aaron So also Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son c. Now if our Saviour Christ took not upon him the Office of Priesthood in the Church without a Calling from God his Father much less ought any other to take upon him the Office of a publick Pastor or Minister of the Church without a lawful Calling and Authority from God See Joh. 3. 27. and Rom. 10. 14. How shall they hear without a Preacher and how shall they Preach except they be sent A twofold Calling of Ministers of the Church 1. Immediate and extraordinary 2. Mediate and ordinary by the Church c. Reasons Reasons why none ought to take upon him this publick Office or Function in the Church without a lawfull Calling 1. Because without such a Calling he cannot be assured that God will assist him and strengthen him to do the duties of his Calling 2. That he cannot expect or look for the blessing of God upon that which he doth in execution of his Office and so he cannot with comfort go on in it 3. Neither can he be assured of Gods protection in his Calling that God will maintain and keep him against all enemies and dangers Now there is a twofold Calling required of every one that takes upon him this publick Office in the Church 1. An inward Calling from God and in his own Conscience whereby he must know and be assured in himself that God hath indued him in some measure with such gifts and graces as are requisite to make him able and fit to execute that Office and Function together with a willing and ready mind and Conscience to use those gifts to the glory of God and good of the Church 2. An outward Calling from men also being approved and allowed of by such as are in Authority in the Church to execute that Office he taketh upon him He that hath this twofold Calling may lawfully and with a good Conscience take upon him this publick Office of the Ministry in the Church and may with comfort execute the same and not otherwise Mark 11. 28. By what Authority dost thou these things c. June 6. 1630. NOw follow such Instructions as we are to learn from that which is evil and wicked in these Priests Scribes and Elders the enemies of our Saviour Observ 1 Observ 1. One malicious practice of wicked men against Gods faithfull Messengers and Ministers called and sent to Preach unto them his Word and to admonish and reprove them for their sins that if they be not able to gainsay or withstand their Doctrine or to take exception against their persons or manner of life then they are ready to oppose their Calling and Authority and to call that into question especially if they be such Ministers as do deal plainly and faithfully in reproving sin and reforming abuses c. As these Priests Scribes and Elders dealt with our Saviour Christ so are other wicked men apt to deal with Gods Ministers especially if they deal plainly and faithfully in admonishing and reproving their sins and seek to reform abuses in the Church Thus the Princes Priests and people dealt with the Prophet Jeremy being not able to withstand his Doctrine they questioned his Calling whether he were sent of God to Prophecy to them as he did of that grievous Judgment of the Captivity which is the cause and reason that he doth labour so much to justify and approve his Calling against them as we may see chap. 26. 15. Of a truth the Lord hath sent me unto you to speak all these words in your ears So in other places of his Prophecy Joh. 1. 25. the Pharisees question the Calling of John Baptist If thou be not the Christ nor Elias nor that Prophet Why then dost thou Baptize Because he Preached Repentance reproving their sins and sought reformation of the Church bringing in a new Sacrament c. They could not except against his person or Doctrine therefore they question his Calling Reason Reas Wicked men cannot endure to have their sins reproved as we heard before ver 18. therefore they hate and oppose such as reprove them especially the Ministers of God and shew their hatred by questioning their Authority and Calling Use Use See how needful it is for Ministers of the Word not onely to have a good and lawfull Calling from God and from the Church but also to know and be assured hereof in Conscience that so they may be able to justify and approve their own Calling and Authority against all that question or oppose it Observ 2 Observ 2. Under pretence of being carefull that none should usurp Authority in the Church they hide their malicious purpose against our Saviour Hence learn that it is the property of wicked men and Hypocrites to hide their wicked practises under good pretences Matth. 22. 15. The Pharisees and Herodians under pretence of good opinion of him c. seek to intangle him c. Joh. 12. 6. And Judas Matth. 23. 14. Vse Use Take heed of this gross Hypocrisy and dissimulation Dissembled holiness is double iniquity worse then open malice
Authority and Calling of our Saviour Christ and yet they themselves had no lawful calling and authority at least some of them For the High-Priest was chosen yearly as may be gathered from Joh. 11. 49. Joh. 18. 13. whereas by the Law of God he was to keep that Office till the time of his death Neither were the Scribes and Pharisees all of the Tribe of Levi as is probable as they should have been Paul and his Father were of the Tribe of Benjamin Act. 23. 6. Hence we learn That it is one property of hypocrites to tax and reprove that in others which themselves are more faulty in c. Such as are tainted with pride are apt to tax others for it So such as are given to covetousness to uncleanness or unchastity c. Vse Use Take heed of this property and practice of hypocrites that we do not charge or accuse others for such faults and corruptions as we our selve◠are as much or more guilty of but see we have first purged our own Hearts and Consciences by true repentance of such sins as we reprove in others First cast the beam out of thine own eye c. Matth. 7. 5. See Rom. 2. 21. Else it may be said to thee Physitian heal thy self In accusing others thou condemnest thy self if thou be guilty of the same Mark 11. 29 30. And Jesus answered and said unto them I will also ask of you one question or thing and June 13. 1630. answer me and I will tell you by what authority I do these things The baptism of John was it from Heaven or of men Answer me IN the two former Verses we have heard how the chief Priests Scribes and Elders of the people did examine and question with our Saviour about his Calling and Authority which he had to do those things which he did in the Temple at Hierusalem viz. to reform abuses and to preach to the people there and to confirm his Doctrine by Miracles Now the Evangelist in this 29 and 30. Verses doth set down our Saviour's answer unto that Question before moved to him by those his malicious enemies And he answereth them not directly but by propounding to them another question which if they could answer then he promiseth to tell them by what authority he did those things The question is touching the baptism of John whether it were from heaven or of men Where we may consider two things 1. The Preface or preparation to the answer wherein our Saviour tells them that he would also ask of them one question which if they could and would answer then he would answer them c. Verse 29. 2. The Answer it self or rather the question which he further moves to them Vers 30. The baptism of John was it from heaven or of men Answer me I will also ask of you c. Because he knew their malicious purpose in coming to him and moving unto him the former question Not to learn or to rest satisfied in his answer but to cavil and to intrap him therefore he does not return them a direct answer but puts to them another question yet such a one as the very propounding of it was enough to have resolved the matter and to have convinced them of the lawfulness of his authority if they could and would have understood the scope and meaning of his question One question Or one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Hebraism So Matth. 22. ult No man was able to answer him a word And answer me He makes this open challenge unto them the more plainly to convince and reprove their hypocrisie and malice The baptism of John By this we are not only to understand the Sacrament of Baptism which John did first administer and bring into the Church for which cause he was called John the Baptist but the whole Ministery or Ministerial Calling and Function of John Baptist comprehending both his baptism and also his preaching together with the doctrine which he taught unto the people So elsewhere as Act. 1. 23. Beginning from the baptism of John unto the day that he was taken up from us c. and Act. 18. 25. Apollos knew only the baptism of John c. The Reason why John's whole Ministery is called his Baptism is 1. Because he was the first Minister of the Church that was called to administer the Sacrament of Baptism as a new Sacrament of the New Testament succeeding in the room of Circumcision 2. Because in the execution or course of his Ministery he did usually joyn publick Doctrine or Preaching with the administration of Baptism as a preparative unto it Mark 1. 4. John did baptize in the Wilderness and preached the baptism of repentance c. So Act. 19. 4. Was it from heaven That is From God who is in heaven above all other places Heaven the chief Throne and Seat of God is put for God himself as Luke 15. 18. I have sinned against heaven and before thee c. So the meaning is Was the Ministery of John of Divine Ordinance and Institution Was he called and ordained or sent of God to preach and to baptize as he did Or of men That is Ordained or instituted by men only without warrant from God either beside or contraty to the Will and Word of God Was he called of God or by men only to execute that publick Office and Ministery which he took upon him The like manner of speech to this see Act. 5. 38 39. Now by this question thus moved by our Saviour to them he doth plainly imply That John's Calling and whole Ministery was indeed from God and not from men only For this Interrogation hath the force of a vehement Assertion and consequently that his own calling and authority was also from God and not from men only forasmuch as John in his Ministery did testifie of him that he was the Son of God and true Messiah as we may see Joh. 1. 34. Joh. 3. 28. Now follow Instructions from the words And first generally from the words and from our Saviour's answer by putting another question to them Jesus answered c. I will also ask of you one question c. Observ 1 Observ 1. In that our Saviour knowing them to come with malicious purpose doth not directly answer their question but tells them he will ask them another c. hence learn That it is not alwayes necessary or fit to give a direct answer to those demands or questions put to us by others especially by malicious enemies of the truth which come to cavill and intrap us with captious questions and not with a mind to learn or receive satisfaction from us We are not alwayes bound neither is it fit to make answer at least not a plain or direct answer to such cavilling questions but either to be silent or else to put them off with some obscure or indirect answer so to avoid their malicious cavils This wisdom our Saviour here teacheth us in answering his
of his Kingdom Reas 1 Reas 1. He is most wise and subtil in his kind full of devilish and wicked craft and policy in which respect he is called the old Serpent Revel 12. 9. Now it stands not with this policy of Satan to oppose himself and his own kingdom and therefore he will not do it Reas 2 Reas 2. He knows that if he should fight against himself this were the ready way to ruinate and overthrow himself and his Kingdom speedily as our Saviour sheweth in the words following which he abhorreth to do Vse 1 Vse 1. See the reason why the Devil is not so busie in molesting and troubling the Wicked as he is in molesting God's Children which truly fear him neither doth he usually assault the former sort with violent temptations as he doth the latter the reason is because he hath the wicked already in his snare in which he holds them at his own will 2 Tim. 2. 26. They are already subjects of his Kingdom therefore it is no policy for him to fight against them He Possesseth them in peace therefore what need he fight against them to get them under his Power But as for God's Children because they are by the mercy of God escaped and delivered out of his Power and from his Tyranny therefore he labours by all means to bring them back unto his Kingdom of Darkness and this makes him so busie with them Herein he is like Pharoah who so long as the Israelites were subject to his Tyranny in Aegypt did not pursue them with an Host of armed Men but so soon as they were escaped from that bondage then he quickly made after them c. Use 2 Use 2. Let not wicked men think the better of their estate because they find not Satan so busie in tempting and molesting them as he is with some others This is no good sign not to feel any temptations or assaults of the Devil as some professe they do not But take heed to thy self if it be so with thee for this argues thee to be under his Power and that he hath thee as he thinks sure enough already because he fights not against thee Luke 11. 21. When the strong man armed keepeth his Palace the Goods that he possesseth are in Peace c. This is the most dangerous temptation as Luther saies not to be tempted at all Vse 3 Use 3. Comfort to such as feel great opposition of Satan against them molesting them much and often and so labouring to discourage them in their Christian course and profession This argues that they are not under the Power of Satan and that he doth not Rule and Raign in them as he doth in the Wicked that he hath no such Kingdom in them for if he had he would not so fight against his own Subjects Use 4 Use 4. See a reason why wicked Men are backward to set themselves against sin in others c. Observ 2 Observ 2. Further in that our Saviour asketh How Satan can cast out Satan we may gather this That evil Spirits or Devils cannot be forcibly driven or cast out of such as are Possessed by the power or help of the Devil but this must be done by the Finger of God Luke 11. 20 c. One wicked Spirit will not help to cast out another by force The reason is because if the wicked Spirits should thus fight against one another this were the way to overthrow their own Kingdom which they are most desirous to uphold See Stella in Lucam Object Object The Jewish Exorcists in our Saviour's time and in the time of the Apostles did cast out Devils from some that were Possessed in the name of Christ as appears Matth. 12. 27. Acts 19. 13. Now these being wicked Men who thus abused the name of Christ and so being no better than Instruments of Satan in that practise hence it may seem to follow That Satan by his Instruments may cast out Satan Answ Answ When any were dispossessed by those Exorcists either the Devil did voluntarily depart out of the parties possessed thereby to confirm and harden those Exorcists in that their wicked practise of abusing the name of Christ or if he were forcibly driven out then it was not done by the Power of Satan or of his Instruments but by the Power of God who may and doth sometimes use such wicked Men as Instruments to effect his own will in the working of such Miracles Matth. 7. 22. The like may be said of the Popish Priests casting out Devils Vse Use This shews what we are to think of the practise of those in our times who if they suspect their Children or Friends to be either bewitched or possessed with the Devil do hereupon seek to other Witches or Wizards as they call them for help This is both a wicked and a foolish practise 1. A wicked practise to go to the Devil in his Instrumenrs for help in this Case when they should go to God by prayer yea by prayer and fasting Matth. 17. 21. 2. It is a vain and foolish practise it being unlikely that one Devil should cast out another unless it be by collusion or voluntary compact between those wicked Spirits and that for some further evil end Mark 3. 24 25. And if a Kingdom be divided against it self that Kingdom cannot stand And if a House be Dec. 12. 1619. divided against it self that House cannot stand Observ 2 OBserv 2. Hence we are taught That Discord and Dissension in any humane Society is most hurtfull and dangerous to that Society tending to the ruine and overthrow thereof if it be not prevented in time Gal. 5. 15. If ye bite and devoure one another take heed that ye be not consumed one of another that is if ye give your selves to strife and contention and thereby do hurt and injure one another take heed that this turn not to your ruine and overthrow Therefore strife and division amongst Men is compared to Fire Prov. 26. 21. As the coal maketh burning coals and wood a fire so the contentious man is apt to kindle strife Now we know it is the nature of fire to waste and consume all that it layes hold upon even so strife and discord in humane Societies is a means to waste and ruinate them Judg. 9. 20. Jotham saies Let a fire come out of Abimelech and consume the men of Shechem c. Also let a fire come from the men of Shechem and consume Abimelech c. The meaning is that a fiery Contention should be stirred up between them which should cause them to slay and murder one another and so afterward it came to pass This shews the hurt and danger of strife and discord amongst men that it it tends to the ruine of that society in which it raigneth This is true of all societies publick and private whether in the Church or in the Commonwealth whether in Kingdoms Cities or Families if discord and strife raign in them it is most