we see among the Papists how the great Doctors and Masters in that Church of Rome as their Popes Cardinals Bishops c. do busy and trouble themselves and others about a number of babish toyes and childish Ceremonies as Crosses Holy-Water Beads baptizing of Bells hallowing of Churches and Church-yards Mitres Monks-hoods c. So in their idolatrous Masses how many foolish Ceremonies have they So in the Sacrament of Baptism c. See how superstition doth besott and infatuate such as are given over unto it making them so foolish and childish and so troublesome to themselves and others without cause for matters of nothing c. Physitians say it is one symptome of a Frenzy in a man to begin to busy himself much about trifles as in picking up Strawes c. So it is a mark of such as are become foolish and frantick in Superstition to busy and trouble themselves about such toyish Ceremonies as the Papists do c. So much of the superstitious Practice of these Scribes and Pharisees Now follows the Ground of their Practice which was The Tradition of their Elders which they held fast and maintained So in the fourth Verse many other things they have reteined to hold that is by Tradition from the Elders Holding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly Holding fast even by force and strength Vide Bezam in locum So that this word implies That they were greatly addicted to this Tradition Tradition This word is taken two wayes in Scripture 1. Sometimes to signify some Doctrine of God first taught and delivered to the Church by word of mouth and afterwards written and set down in Scripture by the Pen-men of it as 2 Thess 2. 15. Hold the Traditions which ye have been taught whether by Word or by our Epistle 2. Sometimes it signifies Such humane Ordinances as are not expresly written or prescribed in the Word of God but onely delivered from Man to Man by word of mouth or otherwise And these are of two sorts 1. Such as are agreeable to the written Word and have warrant from it though not expresly yet by Consequent So 1 Cor. 11. 2. 2. Such as are not agreeable to the written Word nor have any Ground in it or Warrant from it Such was this Jewish Tradition here spoken of and many other which they kept and observed See the 8th Verse Of the Elders That is Of their ancient Fathers and Predecessours which had been Teachers in the Jewish Church Mat. 5. 21 Such as were of old time that is ancient Teachers in the Church of the Jews viz. Scribes Pharisees c. So much of the sense of the words Observ 1 Observ 1. In that here is mention made of a Jewish unwritten Tradition touching external washing of hands which Tradition the superstitious Ancestors of the Jews had brought in and these Scribes and Pharisees did maintain and hold as necessary to be observed This teacheth us whose property it is to add unto the written Word of God by bringing into the Church any Doctrineâ— Decreeâ— and Ordinances not prescribed or warranted in the written Word It is the manner and property of superstitious Hypocrites to bring in such unwritten Ordinanceâ— and Constitutions into the Church such Hypocrites were these Scribes and Pharisees which brought in and maintained so stifly this and sundry other unwritten Tradition So afterward in this Chapter our Saviour ver 8. 13. tells them of many such like unwarrantable Practices they used which were grounded onely upon Tradition and ver 11. he mentioneth and reproveth in particular an unwarrantable Tradition and Doctrine of theirs touching the duty of Children to their Parents So Mat. 5. and Mat. 23. our Saviour reproveth and confuteth sundry other unwritten Traditions of theirs both in matter of Doctrine and of Practice Use Use See then what to judge of the Popish Church which bringeâ—h in so many unwritten Traditions and Ordinances beside the Authority yea contrary to the Authority and Prescript of the written Word This proves them to be a superstitious Company resembling the Scribes and Pharisees yea the very Children of those Jewish Fathers c. But of this we shall have fitter occasion to speak upon the seventh and eighth Verses Observ 2 Observ 2. Further in that these Scribes and Pharisees grounded their superstitious washings upon the tradition and authority of their Ancestors whose Doctrine and Practice herein they followed This shews us that it is the manner of superstitious Persons to be greatly addicted to the Opinions and Practise of their Ancestors and Fore-fathers in matters of Religion and to ground their own opinion and practise thereupon This we may see in that woman of Samaria who though upon Conference with Christ she acknowledged him as a great Prophet yet discovers her superstitious affection to the place where her Ancestors had served God Joh. 4. 20. Our Fathers worshipped in this Mountain c. So many Papists now adaies plead this as one of the best Arguments they have to defend their Religion that their Ancestors were of that Religion c. So also some ignorant superstitious People amongst us are ready to plead the Practice of their Fore-Fathers for maintenance of some profane and superstitious Customs as for using vain sports upon the Sabbath for ringing Bells superstitiously at Burials with opinion of profiting the dead for keeping Revels or other Feasts upon the Sabbath c. But we must know that the Example of Fore-Fathers is of it self no sufficient Warrant or Rule for us to walk by further than their Example and Practise is good and warrantable by the word of God Isa 8. 20. To the Law and to the Testimony c. and 2 Pet. 1. 19. We have a sure Word c. This rule of God's word must we square our lives by and not by Example of men that have gone before us Again we must consider in this case what kind of Persons our Fathers and Ancestors were and whether fit to be followed of us It may be they were ignorant superstitious c. Shall we then follow them so the blind being led by the blind may fall both into the ditch Again suppose our Fore-Fathers were religious and holy yet it follows not that we are to imitate them in all that they did they might in some things do amiss of Ignorance or Frailty c. Hitherto of the reason of the Scribes and Pharisees exception taken against Christ's Disciples for eating with unwashen hands which Reason is drawn as we have heard from the superstitious Custome and Practice of the Jews grounded on the Tradition of their Elders Now in the next place to speak of the manner of their urging the foresaid Cavill and Exception against the Disciples set down Ver. 5. Where the Evangelist shews the manner of their cavilling and excepting in that they came to Christ himself and accused his Disciples unto him as Transgressours of the Tradition of the Elders for eating with unwashen hands Which Accusation they
cause of Childrens neglecting that Duty to their Parents But of this see before Ver. 7. Observ 2 Observ 2. Such as give liberty in sin to others may be truly said to be the Causes of all those sins in which they give such liberty whether it be in omission of Good or in commission of that which is Evil and Unlawful Thus the Scribes and Pharisees by their corrupt Doctrine and wicked Life giving liberty to others in sin are said to hinder them from entring into the Kingdom of Heaven Matth. 23. 13. See Isa 9. 16. Jer. 50. 6. Thus it is often said in the Book of Kings That Jeroboam the son of Nebat made Israel to sin because by setting up two Golden Calves in Dan and Bethel he gave them liberty to commit Idolatry in sacrificing to those Calves See 1 Kings 12. 28. Reason Reason Such as give liberty in sin to others do thereby encourage and hearten them unto those sins in which they allow them Liberty yea they do upon the matter provoke and stirr them up unto such sins Jer. 23. 14. The Prophets of Jerusalem by their wicked Life and corrupt Doctrine giving liberty in sin are said To strengthen the hands of evil Doers c. Now liberty in sin is given to others two wayes 1. By word when any do in plain and expresse words allow sin in others or teach them to sin or perswade them to it c. 2. By example when any living loosely or wickedly do by their ill example encourage others to sin c. Use 1 Use 1. See how great is the sin of those that any way give liberty in sin to others by this means they encourage them to sin and strengthen their hands in wickedness and so they are the causes of sin in others and guilty of the same sins unto which they so encourage them and so they have not onely their own sins to answer unto God for but also the sins of others c. Use 2 Use 2. Admonition to all of us to beware how we at any time give the least liberty to others in sin either for practise of evil or omission of good Duties commanded lest we become causes of others sins and so become accessary to them and guilty of the same sins unto which we encourage others by giving them the least liberty in such or such sins For such is our corrupt Nature so prone and forward and eagerly carryed after sin of it self that we are apt to take liberty even where none is given and therefore much more if liberty be given by others Beware therefore of opening the least â—ap unto others to let in sin if we do it will quickly make entrance Especially such as are in place of Government and Preheminence over others must look to do this as Magistrates Ministers Parents c. Magistrates to beware of giving liberty in sin to their Subjects either by ordaining such Laws as give liberty in sin or by not executing such Laws as are made for restraint of sin Ministers to beware of giving liberty in sin either by preaching Doctrines of liberty or by loose and wicked Life So Parents and Masters of Families are to take heed of giving liberty to Children and Servants in practise of any sin as Lying Swearing Sabbath-breaking c. or in omission of good Duties as Prayer Reading coming to Church duly c. Think well of it how apt every one is to take unlawfull liberty and how dangerous therefore for us to give it As thou must beware of taking such liberty thy self so also of giving it to others especially to those under thy Government If thou give them liberty to sin thou art the cause of their sin and becomest accessary and guilty of their Blood if they perish in their sin c. Observ 3 Observ 3. Further in that our Saviour here reproveth the Scribes and Pharisees for that they hindred Children from doing good to Parents that is from helping them with the things of this Life in their necessity Hence gather That it is the Duty of all Children thus to do good and to afford help and succour to their own Parents being in necessity according to their utmost ability This is a part of that honour which they owe to their Parents See this before spoken of upon Ver. 10. It followeth Ver. 13. Making the Word of God of none effect c. This is a second evil and mischievous effect of the former corrupt Doctrine and Tradition of the Pharisees that by it they made voyd the Word of God And the effect followeth necessarily upon the former for by hindring Children from doing good to Parents they made voyd the Word of God which commandeth Children to honour Parents by doing good to them The Word of God Our Saviour meaneth that part of the Word of God which requireth Children's Duty to Parents especially the words of the fifth Commandement before alledged Ver. 10. Of none effect The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original doth signifie to make void or of no Force or Authority as Laws which are abrogated by the Power of Princes and Magistrates do no longer bind the Subjects to Obedience Not that these Scribes and Pharisees by their Tradition could simply take away Authority from the Word for the Authority thereof in it self cannot be made voyd by any Man or Angel but because so far as lay in them they did make it voyd by drawing it into contempt and giving liberty to others to sin against it Observ Observ Learn here the hurtfull and dangerous effect that follows upon the bringing in of corrupt Doctrines and Traditions in the Church devised by Men without warrant from the Word of God Such Traditions and Doctrines of Men do greatly derogate from the Authority of the Word of God and make it void after a sort though not in it self yet in respect of men who take occasion from such corrupt Doctrines and Traditions of men to contemn the Word of God and to take liberty in sinning against it Thus the Traditions of the Scribes and Pharisees in our Saviour's time brought the Word of God into contempt and neglect as we may see here And Matth. 5. and Matth. 23. where our Saviour sheweth how by their corrupt Doctrines and Traditions they made void the Word of God perverting the true sense thereof and so giving liberty to sin against it See before Ver. 8 9. Thus the Popish Traditions and corrupt Doctrines at this Day maintained in the Church of Rome do derogate from the Authority of the written Word of God and make it void The Pope's Decrees and Canons what do they else but make void the Canon of the Scriptures Their unwritten Traditions what do they but abrogate the written Word of God in sundry things This may be shewed in many Instances The Word of God teacheth Marriage to be honourable in all c. and that to avoid Fornication every one should have his Wife This Doctrine of
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
did the Apostles Act. 1. 24. at the choosing of Matthias and Act. 13. 3. at the Ordination of Paul and Barnahas the Church gave themselves to solemn Fasting and Prayer So our Saviour Christ in this place being to choose his twelve Apostles spent the whole night before in Prayer And if it were needful for him so to do much more needful is it for the Church in these times to prepare themselves to the choice and Ordination of Ministers by solemn Prayer unto God desiring him both to direct them in that weighty business that they may choose and ordain such as are fit for that weighty Office and also entreating God to strengthen and assist those that are chosen in the execution of that Office and to give a Blessing to their labours therein for the good of his Church So much of the first Preparative unto the Election of the Apostles namely our Saviour Christ's going up into the Mountain to prepare himself by Prayer to the choice of them Now follows the second Preparative which was His calling of the Disciples up to the Mountain unto him and their Obedience in coming to him He called to him whom he would Luke 6. 13. it is said He called his Disciples that is such as were before Believers in him and his followers having been converted by him Therefore he did not now call them to believe in him or to follow him for this they did before but to come up to the Mountain unto him and there to present themselves before him that out of them all he might nominate and choose twelve to be his Apostles Whom he would that is So many as he pleased and whom he thought fittest that out of them he might choose his twelve Apostles Now this shews both the absolute Authority of our Saviour in choosing his Apostles as also his free Grace and favour in calling whom he would to him that out of them he might choose whom he would to be his Apostles therefore he chose them not for their deserts above others of the Disciples but of his free Grace and good pleasure Indeed it is true that he chose such as he thought the fittest in respect of their gifts for the Execution of that Office but yet he chose them freely in as much as he did not find them fit when he first called them to be his Disciples but in calling them he made them fit Persons to be chosen afterward into the Office of Apostles Observ Observ Hence then we learn that our Saviour Christ in bestowing his special favours and priviledges upon men doth not respect their good qualities or good deserts which he finds in them but is thereunto moved of his free Grace and good pleasure Therefore Joh. 15. 16. he tells his Apostles that they had not chosen him but he had chosen them c. If he had respected their good desert in choosing them he would not have chosen Judas who afterward proved a wicked Traitor and Apostate falling away from him therefore he chose them onely of his free Will and pleasure and not moved thereto by any good thing in them above others And as this is true of this Priviledge and Dignity which our Saviour Christ gave to his Apostles in choosing them to that Office that he did it of his free Grace so it is true of all other favours and blessings which he bestoweth on men that he gives them freely and of his meer Grace and good Will not moved thereunto by any good thing in them or by any desert of theirs It is true both of Temporall and Spirituall benefits and favours but especially of Spirituall and saving Graces which our Saviour Christ giveth unto any He bestows them of his free favour Thus he Calleth sinners effectually and giveth them Faith Repentance c. being moved thereunto not by any good thing which he seeth in them but by his meer Grace and good will towards them even because it is his good Will and pleasure to save them Rom. 9. 18. He hath Mercy on whom He will and whom He will he hardneth Jam. 1. 18. Of his own Will he Begat us c. So 2 Tim. 1. 9. See more of this point before chap. 2. ver 14. And he ordained Twelve c. The meaning is that he chose and appointed them to be Apostles as is declared in the words following They were before called to be Believers in him and to be his Disciples and followers as we heard before chap. 1. ver 16. where is set down the Calling of four of them to be Christ's Followers and chap. 2. 13. but here the Evangelist sets down their Election and Ordination to the Office of Apostles which came to passe as is likely some good space of time after their first calling to be Christ's Disciples See Kemnit harmon in hunc locum pag. 261. c. Object Object It is said in the next words That he ordained them to be with him therefore it seems he Called them now to be his Disciples and Companions Answ Answ He Called them to be with him not onely as other Disciples for so they had bin before but as his speciall Companions and Followers who were now actually chosen into the Office of Apostles Twelve Why he made choice of this number rather then any other we are not too curiously to enquire because the Scripture is silent in it Most probable it is that he did this in way of Allusion unto the twelve Patriarchs and to the twelve Tribes of Israel which came of them which twelve Tribes were a Type of the whole Church both of Jews and Gentiles which were to be called unto Christ in the times of the Gospell as may appear by that place Revel 7. 4. Therefore it is likely our Saviour Christ chose twelve Apostles in way of reference to the twelve Tribes of Israel Typically representing the whole Church and that for this end to shew that although the twelve Tribes of Israel were at that time miserably dispersed and the Church of the Jews greatly decayed and in a forlorn estate yet that by means of the preaching of these twelve Apostles the Elect of God both of Jews and Gentiles should be Gathered and Called home unto Christ and so an excellent estate of a Church should again be restored in due time which came to passe after the Ascension of Christ when the Gentiles were Called and United to the Church by the Apostles Preaching See further for this Allusion Matth. 19. 28. Observ Observ In that the Apostles took not on them this Office till they were chosen and ordained by Christ we learn that none ought to take upon them the publick Office of the Ministry till they be lawfully and orderly Called and appointed unto it Though it be not required that Ministers in these times should be Called immediately by Christs own Voice for this was the priviledge of the Apostles onely yet they must have a mediate Calling by the Church Hebr. 5. 4. No
the order of naming the Apostles as may appear by comparing them therefore no certain Argument can be drawn from the order of naming them to prove any superiority of one above another 3. Gal. 2. 9. James is set before Peter c. Zebedaeus So called to distinguish him from James the son of Alpheus Boanerges This word comes Originally from two Hebrew words Bane or Bene which signifies sons and Ragash which signifies fremere or tumultuari to make a great noise or tumult whence it is applyed to the noise of Thunder See Beza Drusius c. Sons of Thunder This surname he gave unto these two Apostles to put them in mind of their Office and Duty which was with great Zeal and power of the Spirit to sound forth the Doctrine of the Gospell like Thunder and withall to assure them that He would give unto them this Spirit of Zeal and power so to sound forth the Gospell Andrew Brother to Peter as we heard chap. 1. Philip Concerning him and his first Calling to be Christ's Disciple we read Joh. 1. and that he was of Bethsaida the City of Andrew and Peter this Bethsaida was a little Town or Village in Galilee Bartholomcw Some think this was Nathaniel who was brought unto Christ by Philip Joh. 1. because he is still joyned with Philip where the names of the Apostles are mentioned and because also Joh. 21. Nathaniel is reckoned among those Disciples which were Apostles Sic Jansen Harmon in Joh. 1. But it is uncertain Matthew Or Levi the Publican of whom we heard chap. 2. Thomas Who was also called Didymus Joh. 20. 2. which in Greek doth signify a Twin as Thomas doth in the Hebrew tongue See Drus Commentar in N. Test James the son of Alpheus So called to distinguish him from the other James the son of Zebedee before mentioned And this is he that is called the Brother that is the Kinsman of Christ Gal. 1. 19. for it is thought that he was the son of Mary the wife of Cleophas who was sister to the Virgin Mary the Mother of Christ Thaddaeus This was the surname of Lebbaeus as he is called Matth. 10. And Luke 6. 16. he is called Jude the Brother of James so that he had in all three names Simon the Cananite Called also Simon Zelotes Luke 6. and Acts 1. to distinguish him from Simon Peter He is called the Cananite as is most probable in respect of the Place where he was born and lived before his Calling to Christ which place is likely to have been that Cana a Village in Galilee mentioned Joh. 2. where our Saviour turned Water into Wine Judas Iscariot The son of one Simon so called Joh. 12. 4. to distinguish him from the other Judas the Brother of James And it is likely that the Word Iscariot is compounded of the Hebrew word Ish which signifies a Man and Kerioth or Kirioth which is the name of one of the Cities of the tribe Judah mentioned Joh. 15. 25. so that Iscariot is as much as a Man of Kirioth because as is likely he was born or lived there before his Calling to be Christ's Disciple Who also betrayed Him This is added as a note of infamy and disgrace with which he is branded and marked out from the rest of the Apostles as a wicked Apostate in that he fell away and did betray Christ unto Death of which Treason we shall see more afterward God willing Chap. 14. Quest Quest Why did our Saviour Christ choose Judas a wicked Traytor and a Reprobate into the number of the Apostles seeing he knew before hand that he would prove such a one For Joh. 6. 64. he knew from the beginning who should betray Him Answ Answ The principall reason hereof was this that the eternall purpose and counsell of God the Father concerning the betraying of Christ unto Death might by this means be fulfilled He knew before that it was his Fathers will and that it was so foretold in the Scripture that one of his own familiar Companions and Disciples which did eat Bread with him should betray him Joh. 13. 18. I know whom I have chosen but it is that the Scripture might be fulfilled He that eateth bread with me hath lift up his heel against me And none could be so fit an Instrument to betray Him as one that conversed familiarly with Him c. So much in way of clearing the sense of these Verses Now briefly to gather some Instructions from them And first to observe some things generally from them and then some other things more particularly Generally from these Verses Observ 1 Observ 1. In that the severall names of the Apostles are Registred here as also in three other places of Scripture as Matth. 10. Luke 6. and Acts 1. This the Lord would have done no doubt to honour them by preserving the memory of them unto all Ages because they were speciall Instruments of his Glory in being the first Planters of the Christian Churches Hence gather That God will honour those that honour Him and that are speciall Instruments of setting forth his Glory See 1 Sam. 2. 30. Therefore it is That we find the Names of such Chronicled and Registred in the Scriptures to their eternall Praise and Glory And although the names of wicked Men are also mentioned in Scripture as the name of Judas the Traytor in this place yet they are commonly mentioned with some mark of infamy and disgrace as Judas is here said to be he that betrayed Christ But on the other side good Men and Women are named in Scripture to their honour and praise in respect of those Graces that have been in them and in regard of those famous deeds which they have done in way of Glorifying God Use Use See then that the onely way to get true Fame and Renown with God and Men is to labour so to live that we may be speciall Instruments of Glorifying God in our Places This is the way to get an everlasting name Psal 112. 6. The Righteous shall be had in everlasting remembrance And Prov. 10. 7. The memory of the Just is blessed c. Exod. 35. 30. The names of Bezaleel and Aholiab are registred c. Observ 2 Observ 2. Many of these Apostles before their Calling were Men of mean outward condition in the World viz. poor Fishermen as we heard upon Chap. 1. touching Peter and Andrew James and John and they were also men unlearned as appeareth Acts 4. 13. and yet our Saviour chose them to be Apostles that they should be the first Planters of the Christian Church and that upon their Doctrine he might build his Church as it is Ephes 2. 20. Hence we may learn That such is the power of God that he is able to bring to passe great matters for the good of his Church by weak means 2 Cor. 12. 9. His strength is made perfect in weaknesse 1 Cor. 1. 27. He hath called foolish things to confound the wise and weak things
they may be the more settled in the Truth And this also shews withall how good and profitable it is for Christians to read not onely the Scriptures though principally them but also other holy Treatises made and set forth by Learned and Judicious Divines and Teachers of the Church that in their Writings they may see their consent in Doctrine and so be the more firmly established in the truth of it Observ 3 Observ 3. Further In that our Saviour sent forth the Apostles two and two together that they might be a mutual help and comfort one to another We may observe the great good and benefit that is in humane society and fellowship of Christians together in that it is a means of affording mutuall help comfort and encouragement one to another in good Duties Eccles 4. 9. Two are better then one For if they fall the one will lift up his fellow But woe to him that is alone when he falleth for he hath not another to help him up c. 1 Pet. 2. 17. Love the brotherhood or brotherly fellowship Act. 2. 44. The Christians in the Primitive Church had fellowship together Vse 1 Use 1. This condemneth the practise of Popish Eremites who separate themselves from humane society to live alone under pretence of being more free for heavenly contemplation and for the service of God but by this means they deprive themselves of the help and comfort of humane society and separate themselves from the outward fellowship and communion of the Saints contrary to the Ordinance of God and the practise of good Christians in all Ages of the Church Use 2 Use 2. Let us every one esteem well of humane society and take the benefit of it as occasion is offered especially desire the fellowship of the Saints that by it we may be encouraged in good duties and comforted also in our distresses Heb. 10. 24. Let us consider one another to provoke unto love and to good works How can we do this if we refuse to come in company with our Brethren and fellow Christians as occasion is offered So much of the manner of sending forth the Apostles Two and two Now to speak of our Saviour's qualifying or furnishing them with the gift of Miracles for the better discharge of their weighty Embassage He gave them power over unclean spirits That is he gave them the extrordinary gift of working Miracles Casting out Devils being one principal kind of Miracles is here named for all other kinds as healing the sick cleansing Lepers raising the dead Matth. 10. 8. Quest Quest Why did our Saviour confer this power of working Miracles upon the Apostles Answ Answ This was necessary in two respects 1. To procure reverence to their persons being otherwise men of mean outward condition in the world unlearned Fishermen and such like therefore they would have been lyable to contempt if they had not been qualified and indued with this rare gift of Miracles 2. Principally it was necessary for the confirming and sealing of the Divine truth of that Doctrine which they were to preach and to win credit and authority unto it For the Doctrine of faith in the Messiah now come and exhibited in the flesh being as yet new and strange to the people of the Jews they were hardly moved to imbrace it and therefore the truth and certainty of it was needful to be extraordinarily ratified not only by Christ's own Miracle but also by such as he wrought by his Apostles See Joh. 20. 31. So much in way of clearing the words Observ 1 Observ 1. See here an evident proof of the Godhead and Divine Nature of Christ in that he was able being on earth not only to work Miracles in his own Person but also to confer on his Apostles that extraordinary gift and power of working Miracles in casting out Devils curing uncurable Diseases raising the dead c. This is a manifest argument of his Godhead For as it is proper to God alone to work true Miracles so God alone can give the gift of working them unto men This therefore must more and more confirm our faith in the undoubted truth of Christ's Divine Nature That he is the Son of God and consequently a most Powerfull and All-sufficient Saviour to so many as by true faith lay hold on him unto Salvation Observ 2 Observ 2. We further see here one other priviledg of the Apostles above all other Ministers of the Gospel in that they had the gift and power of working Miracles bestowed on them for the sealing and ratifying of the Doctrine they preached which gift other ordinary Ministers of the Church have not Therefore 2 Cor. 12. 12. Paul saith That Miracles are the signs of an Apostle yet not peculiar only to the Apostles but common to some other Believers in those times Mar. 16. 17. Quest Quest Why have not other ordinary Ministers of the Church this power of Miracles given them as the Apostles had Answ Answ Because it is not now needfull as then it was The Doctrine of the Gospel when it first began to be preached had need of such extraordinary confirmation but now the Divine truth and certainty of it being already sufficiently sealed and ratified by those famous Miracles of Christ and his Apostles and also by the constant testimony of the Church in all Ages since the Apostles there is no further use or necessity of the gift of Miracles Further touching this gift of Miracles bestowed on the Apostles we must observe two things 1. That the power given them was not any quality or vertue inherent in their persons but it was the Divine power of Christ himself which wrought Miracles by them as by outward Instruments employed to that end Therefore to speak properly the Apostles did not work Miracles by their own power but Christ by them and upon their faith and prayers made unto him Act. 3. 12. Peter saith Why look ye on us as though by our own power we had made this man to walk Verse 16. His Name that is the Name or Power of Christ through faith in his Name hath made this man strong c. See Stella upon Luke 9. 1. and Tho. Aquin. secunda secundae quaest 178. act 1. 2. We are also to observe and know That this power given to the Apostles was not an absolute power inabling them to work all kind of Miracles whatsoever they would or whensoever they would For Matth. 17. 16. they could not cast out the Devil from him that was Lunatick But they were enabled to work such Miracles only as made for the glory of God and at such times only when the working of them tended to his glory and when they were thereunto moved by special and extraordinary instinct Observ 3 Observ 3. In that our Saviour sending forth his Apostles to preach and to work Miracles for the confirming of their Doctrine doth qualifie them with the gift of Miracles for that end we may observe this That such as are called
Chap. 4. that when they were in danger of drowning upon the Sea though he were asleep at that time yet as he was God he took notice and speciall care of them at the self same time to save them from drowning When the Israelites were in bondage in Aegypt so many years the Lord seemed to have forgotten and not to take notice of their distress yet even then he saw and took speciall notice of their affliction Exod. 3. 7. I have surely seen the affliction of my People c. for I know their sorrows When David was so long persecuted by Saul and driven up and down from place to place the Lord might seem to take no notice of his Troubles and Banishment yet it was not so for even then he counted all his wanderings and kept a Register of his tears as appeareth Psal 56. 8. So when Jonah was so long in the Whale's belly c. Use Use Singular comfort to us in all Troubles and Distresses even then when God seemeth to be absent and to have forgotten us and to take no notice of us yet even then let us know that he doth take notice of us and our troubles The eye of his speciall providence is then upon us if we be his Children he seeth and knoweth all that we suffer outwardly or inwardly every Sickness Pain Grief Reproach Slander Persecution c. He is an eye-witness of all though we see not him alwayes in our troubles that is we do not sensibly feel him present with us to comfort strengthen and deliver us yet he seeth us and all that we suffer and not onely seeth it but is carefull and ready to help and deliver us in the due time which himself hath appointted So much of the speciall notice which our Saviour took of his Disciples being in distresse Now to speak of the Distresse it self They were toyled in rowing Or greatly troubled and afflicted in rowing as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply Wind was contrary to them Joh. 6. 18. It appears that it was a great or rough and boysterous Wind which made the Sea to rise And Matth. 14. 24. the Ship was tossed with the Waves By all which it appeareth plainly that they were now in gteat trouble and danger if Christ had not helped them miraculously c. and this affliction was the more grievous because it was in the dark time of the Night Joh. 6. 17. Observ Observ See here in the Disciples of Christ a lively Image of the true Church of Christ and all faithful Members of it in this Life The Disciples of Christ in the dark time of the Night are rowing in the midst of the Sea with great difficulty and danger being forced to labour and struggle against the rough Sea and against the storm of Wind c. Thus is it with the true Church and all the faithfull in this Life as they are sayling through the troublesome and dangerous Sea of this World they meet with many stormes of troubles and afflictions with which they are fain to strive and labour exceedingly to break thorough and overcome them Joh. 16. 33. In the World ye shall have affliction Acts 14. 22. We must through much tribulation enter c. 2 Tim. 3. 12. All that will live godlily in Christ Jesus shall suffer persecution Psal 34. 19. Many are the afflictions of the Righteous c. Revel 7. 14. These are they which come out of great tribulation c. Hereof we have also a most lively Image in Noah's Ark which was a Type of the Church Now as that was tossed with the Waves of the Flood and beaten with Storms of Wind and Weather So it is with the true Church of Christ on Earth it is tossed and beaten with many Waves and Storms of affliction Isa 54. 11. Oh thou afflicted tossed with tempest and not comforted c. It is spoken of the Church of the Gentiles which should be called and gathered unto Christ Now the troubles of the Faithfull in this Life are of two sorts 1. Outward which they suffer in their outward Man and outward Estate in their Bodies Goods good Name c. These are a great part of the Portion which God allotteth to his Saints in this Life as we may see in the examples of Job David Paul and the rest of the Faithfull mentioned in Scripture How many such outward afflictions doth Paul reckon up which he suffered 2 Cor. 6. 11. Chapters Many such outward Storms doth Satan and the World stirr up against the true Church c. 2. Inward troubles which they suffer in their Souls and Consciences partly by reason of Satan's temptations with which he assaulteth them and partly by reason of the burthen of their sins lying heavy on their Consciences together with the inward apprehension of God's wrath against them for the same which they do sometimes feel and complain of as we see in Job Chap. 6. And in David in sundry places of the Psalms as Psal 38 c. Reasons Reasons Why the true Church of Christ in this Life is exercised with so many and great troubles See before Chap. 4. Ver. 37. Use 1 Use 1. To confute the Papists who teach that Worldly and Temporall prosperity is a mark of the true Church But the contrary is true according to Scripture viz. That the condition of the true Church in this Life is an afflicted condition full of troubles c. Vse 2 Vse 2. See what all Members of the true Church must look for upon Earth not a Life of ease and rest nor a calm and quiet Estate but to meet with many and great troubles with many contrary Winds and Storms of outward and inward afflictions to rise against us with which we must strive and struggle from time to time we shall have fightings within and terrours without as Paul had If we will be Christ's true Disciples we must look for many strivings and wrestlings with Satan with the World and with Wicked Men and with our own Sins and Corruptions As it was with David Psal 42. 7. One deep called unto another c. so must it be with us we must look for one trouble to follow another one grief to succeed another c. Therefore make accompt of such Storms to rise against our Ship such Euroclydon's to beat against it and prepare and arm our selves before hand that we be not dismayed when we meet with such Storms but that we may be able by Faith and Patience to stand against them and to over come them To this end daily pray for strength to bear such troubles and to out-wrestle them c. For certain it is we shall meet with them in one kind or other Though God do not afflict all the Faithfull Members of the Church in the same measure nor in the same kind yet he doth try and exercise them with many troubles in one kind or other A foolish thing therefore it is for any of us to think
and more accomplished as they are foretold 5. The unpartiall dealing of the Writers of Scripture not sparing their dearest frineds nor themselves in setting down their faults and frailties Moses recordeth his own sins and the sins of Aaron and Miriam his Brother and Sister So David Paul c. 6. The admirable providence of God seen in the preservation of all the Books of Scripture in all Ages hitherto notwithstanding the means used by Tyrants and Persecuters to abolish them 7. The manner of Style in which the Scriptures are Written which is full of Divine Majesty though expressed in plain words for the most part being such a Style as none could ever or can at this day expresse by imitation And though some of those which wrote the Apocryphall Books as Ecclesiasticus c. did much strive unto it yet they came far short thereof 8. Lastly The constancy and resoluteness of so many Martyrs in all Ages suffering for the Profession of the Doctrine of the Scriptures even to the shedding of their Blood and losse of their Lives yea they suffered most exquisite torments c. Now by these evidences of the Authority of the Scriptures being drawn from the Scriptures themselves we may see the error of Papists teaching that the authority of the Scripture dependeth on the testimony of the Church without which they say we cannot know them to be the Word of God But this is false for although we deny not but that the testimony of the Church approving the severall Books of Scripture and declaring them to be of Divine Authority is of great force to confirm and settle our perswasion of the same Divine Authority of them yet we see it is clear by that which hath been spoken that there is sufficient light of Divine Authority and Majesty shining in the Scriptures themselves to prove and manifest them to be of God even without the testimony of the Church Vse 1 Vse 1. See how great is the sin of such as contemn or set leight by the Scriptures or have not the Doctrine of them in high accompt as Papists and other profane persons c. 1 Thess 4. 8. He that despiseth those things which we write despiseth not Man but God Vse 2 Vse 2. See the truth and certainty of Christian Religion being grounded on the Doctrine of the Scriptures which is from God himself given by immediate inspiration This should stablish us more and more in the constant profession and practice of this onely true Religion in Life and Death Use 3 Use 3. To teach us highly to esteem and reverence the sacred Scriptures above all Books in the World as being most excellent in regard of the Divine and heavenly matter and manner of writing being indited by the Spirit of God and after a sort written as it were with his own finger c. Vse 4 Use 4. To stir up and provoke our diligence in the study of this Book of God by reading and meditation in it Day and Night as it is Psal 1. Joh. 5. 39. Search the Scriptures c. Col. 3. 16. Let the Word of God dwell in you richly c. This Book alone is able to make us wise to Salvation to give wisdom to the simple It is the Letter of the Creator to the Creature as Gregory said of it If we read other Writings of holy and learned men with such delight how much more should we never be weary of reading and studying this Book of God c. And if we be so delighted with reading a Friend's Letter c. So much of our Saviour's manner of alledging the two precepts of the Law of God in that he alledgeth them under the name of Moses the Pen-man of the Law thereby to commend to us the Divine Authority of the Books of Moses Now to speak of the matter of the Precepts And first of the first which is precept of the Morall Law being the very Words of the fifth Commandement Honour thy Father and Mother In the words are two things Contained 1. A Duty enjoyned which is to yield Honour 2. The Persons to whom To Father and Mother The Commandement as it is set down by Moses Exod. 20. and Deut. 5. is of very large extent comprehending the Duties of all Inferiors toward Superiors and by consequence also the Duties of all Superiors towards Inferiors as I have heretofore shewed you when I interpreted the Commandements at large unto you but I will not here take the words in that large sense but speak of them onely so far as they concern the Duties of Children towards their naturall Parents according to the expresse and proper signification of the words and according to the scope of our Saviour's alledging them in this place By Honour understand all Duties which are required of Children toward their Naturall Parents one Principall is named for all and this fitly named because all other Duties ought to come from an honourable respect and reverent affection toward Parents and to be joyned therewith in regard of the Authority given of God unto Parents over their Children By Father and Mother understand naturall Parents And both are named to shew that Honour must be performed to both as well to the Mother as to the Father and that she ought not to be despised or lesse honoured in regard of her Sex being the weaker Vessel Yet the Father is first named to shew his preheminence over the Mother both in regard of Sex and in regard of Authority being the Head of his Wife and so to be honoured and respected in the first place by the Child or Children of them both Object Object Matth. 23 9. Call no man Father upon Earth c. Answ Answ 1. That is to say in that sense and respect as we call God our Father who is so by Creation and by Regeneration and Adoption in Christ and whose Authority over us his Children is absolute as well in respect of our Soul and Conscience as of our Body and outward Man 2. Our Saviour there reproveth the Ambition of Scribes and Pharisees affecting such honourable Titles out of Vain-glory. Therefore our Saviour meaneth that we should call none Father in such sort as the Pharisees desired to be called Fathers c. that is to say in way of flattery or soothing them up and feeding their Ambitious humour So much of the sense of the words Now to the matter to be handled out of them And first of the Duty of Children which is to honour their Parents understanding by Honour as hath bin said all Duties which they owe to Parents which Duties may be referred unto four generall Heads 1. Love 2. Reverence 3. Obedience 4. Thankfullness Of these in order distinctly The first is Love not an ordinary but an entire and speciall kind of Love to Parents as being most near and dear unto them by bond of Nature in that from them Children do receive their Beeing The light of Nature teacheth this as our Saviour Christ seemeth
the Scriptures the Papists do make void by forbidding marriage to their Priests So the Scriptures teach that there is no difference to be put in meats in regard of Holinesse and Religion but that every Creature of God is good This they make void by teaching that it is a matter of Religion and Conscience to abstain from fleshly meat at certain times The Scripture teacheth that we should pray to God alone This they make void by their manifold prayers to Saints departed The Scripture teacheth Christ alone to be our Mediatour both of Redemption and Intercession This they make void by making Saints Intercessors The Scripture teacheth Christ to be the onely Head of the Church This they abrogate by their Doctrine of the Pope's Supremacy The Scripture teacheth That every Soul should be Subject to the higher Powers This they abrogate by exempting their Pope and popish Clergy from subjection to the Civil Power of Princes and Magistrates Lastly To instance in the same kind as our Saviour doth here against the Pharisees Whereas the Word of God commands Children to honour their Parents The Papists teach That if the Child have vowed a Monasticall life he is exempted from Duty to Parents See Rhemists Annot. on Matth. 8. 22. Use Use Admonition 1. To all Ministers of the Word to beware of bringing into the Church any false or corrupt Doctrines of their own or others devising without warrant from the Word of God lest they bring the Word of God into contempt and make void the Authority of it so far as lies in them 2. This should move such as are in chief place of Authority in the Church to take heed of suffering such corrupt Traditions and Doctrines to be brought into the Church It followeth And many such like things do ye That is many such other corrupt and erroneous Traditions and Doctrines ye teach and maintain contrary to the written Word of God See before Ver. 8. Observ Observ Where corrupt and false Doctrine once is admitted and brought into the Church by corrupt Teachers there it is apt to grow and spread it self further and further one errour begetting and bringing forth another till at length they grow to a great number See Col. 2. 20 21. how the false Apostles brought in one corrupt Tradition in the neck of another as it were First They taught that it was not lawful to eat some kind of meats then that they might not taste them then that they might not handle them nor touch them c. 2 Tim. 2. 17. The Doctrine of corrupt Teachers compared to a Canker which is a spreading Disease fretting and eating further and further into the skin and flesh of the Body This we see most plainly at this Day in the Popish Church in which those errors and corruptions in Doctrine which at first were but few in comparison are now grown and multiplyed to a great multitude insomuch that all the Doctrine of that Church is in a manner nothing but a heap of Errors and Heresies Use Use See then how carefull the Governours and Teachers of the Church of God had need to be in resisting the first beginnings of errors and false Doctrine springing up in the Church c. Mark 7. 14. Then he called the whole multitude unto him and said unto them Hearken unto me every one of you and April 7. 1622. understand HItherto in this Chapter we have heard of the disputation between Christ and the Scribes and Pharisees of Jerusalem about the observation of Jewish Traditions how they cavilled at Christ's Disciples for eating with unwashen hands and how He answered their Cavil and sharply reproved them for their grosse Hypocrisie and Superstition Now from the 14 ver to the 24. the Evangelist sheweth what followed upon the former disputation between them viz. Two Consequents 1. That our Saviour having thus rebuked the Scribes and Pharisees did not vouchsafe further conference with them but leaving them turned his Speech to the Multitude taking occasion from the former Cavil of the Scribes and Pharisees to instruct them in a necessary and profitable Point of Christian Doctrine viz. Touching the cause of Spirituall pollution and uncleanness before God that it is not any outward thing or any thing from without a man which entring into him can or doth of it self make him unclean before God but that the true cause of such Spirituall pollution is from within coming out of man himself And because it is a necessary and weighty Point he stirs up their attention unto it This is the sum of the first Consequent laid down Ver. 14 15 16. The second Consequent was this That our Saviour having thus instructed the multitude publickly withdrew himself into a private House where his Disciples asking further about the matter before taught to the multitude he took occasion to reprove them for their ignorance and withall to instruct them more fully in the foresaid Doctrine which he had taught the multitude Ver. 17 c. unto the 24. Touching the first Consequent viz. Our Saviour his taking occasion to instruct the multitude c. Consider two things 1. The preparation used before his teaching of the People He called them all unto Him 2. The sum of that which he delivered to them consisting of three Branches 1. A preface stirring up their attention c. Ver. 14. 2. The matter of Doctrine taught That there is nothing without a man that can defile him c. Ver. 15. 3. The Conclusion of his Doctrine Stirring up their attention again Ver. 16. He called the whole multitude unto Him Hence some gather That the multitude was not present with our Saviour before when he reproved the Scribes and Pharisees so sharply but that he reproved them privately by themselves and afterward called the People unto Him But it is more probable That some of the People were present before if not all and that he reproved the Scribes and Pharisees openly in the hearing of the People at least of some of them But now he is said to Call them all to Him either because he called the residue to him which were not present before or else because he called them to come neer about him to hear him more conveniently Quest Quest. Why did he now turn his Speech from the Scribes and Pharisees to the Common People Answ Answ Because he knew the Scribes and Pharisees to be obstinate and willfull Contemners of Him and his Doctrine and that they were proud and self-conceited Hypocrites which would not submit to his teaching and therefore that they were not teachable or fit to be instructed of Him Therefore he leaves them in their obstinacy and directs himself rather to the Common People whom he saw to be more tractable and teachable Observ Observ Here observe the just and heavy Judgment of God which he usually brings upon such as are willfull Contemners of the means of Salvation as the Ministery of the Word Sacraments c. It is just with the Lord
as it were from Heaven And they seem to have relation in this sute unto some of those Miracles which the Lord wrought in the times of the Old Testament as the raining down of Manna the sending of Fire from Heaven the staying of the Course of the Sun in the Firmament c. Some such Miracle as these they would have Christ now work at their Motion and Sute thereby to prove himself to be the Messiah and to be sent from God if he were so indeed and in truth That so they might believe in him and imbrace his Doctrine for so no doubt they pretended that they would though the truth was they did not unfainedly intend it but onely to tempt him Tempting him To tempt doth properly signifie to make tryall or proof of any thing And Men are said to tempt God or Christ when they make vain and needless proof or tryall of any of the divine Attributes of God or of Christ as his Wisdom Power Justice c. to see whether he be so powerfull just c. as the Scriptures do make him to be See Psal 95. 9. So here the Pharisees are said to tempt Christ that is to make vain and needless proof of Christ's Power and Will whether he were able and willing to work such an extraordinary Miracle as they would have him that so if either he could not or did not at their Request shew some such immediate Sign from Heaven they might have some colour of just exception against him as if he had not wrought his former Miracles by any divine Power but rather by the help of Satan or by some other counterfeit means and therefore that he was not indeed the Messiah or sent from God but a Deceiver c. Quest Quest Whether it is simply unlawfull to ask a Sign or Miracle Answ Answ No but needlessly and for an evil end c. otherwise it is lawful in some extraordinary Case as Gideon Judg. 6. and Hezekiah 2 King 20. Seeking a Sign c. Observ 1 Observ 1. The property of Hypocrits is not to believe the Doctrine and Truth of God without extraordinary Signs and Miracles to confirm it These Pharisees will not believe Christ's Doctrine unless he shew a Sign from Heaven that is work a new and extraordinary Miracle greater than all his former Miracles So also Matth. 12. 38. Certain of the Scribes and Pharisees said Master we would see a Sign of thee So Joh. 6. 30. What Sign shewest thou That we may see and believe thee what dost thou work Our Fathers did eat Manna c. q. d. They had this Sign from Heaven to confirm their Faith being fed from Heaven c. Thus wicked Herod would see some Miracle wrought by Christ before he would believe in him Luke 23. 8. Joh. 4. 48. Except ye see Signs and Wonders ye will not believe So 1 Cor. 1. 22. The Jews require a Sign c. So the Papists at this Day will not believe the truth of that Doctrine and Religion which is taught in our Churches unless we can confirm it by some new Miracles such as they pretend to confirm theirs by For this they alledge as one reason against the truth of our Doctrine because it hath not been of late years confirmed by Miracles as they falsly pretend that theirs hath been Herein they are directly like the hypocriticall Jews and Pharisees But our Answer to them is this that the Doctrine which we teach being the same in substance with that which was taught by Christ and the Apostles it hath been long ago sufficiently sealed by those Miracles which were wrought by Christ and his Apostles neither hath it now any need to be further confirmed by new Miracles Indeed if we should broach any new Doctrine it were fit we should be put to shew by what Signs from Heaven it hath been confirmed but seeing we teach none but the old Truth so long ago sealed from Heaven there is no reason we should be urged to prove the truth of it by new Miracles It is enough that we prove our Doctrine by the written Word to be the same with the Doctrine of Christ and the Apostles As for Miracles we say now with St. Austin Quisquis adhuc prodigia quaerit ipse prodigium est Miracula praeterita tibi sufficere debent c. Gerson cited by Gerard. Harm de pass pag. 429. Use Use Be not like such Hypocrites as the Pharisees and Papists in seeking or desiring new Miracles for confirmation of the old Truth but rest in the testimony of God given unto it in his written Word Rom. 10. 6. Say not Who shall ascend into Heaven that is to bring Christ down from above Or who shall descend into the Deep that is to bring up Christ again from the Dead The Word is nigh thee even in thy mouth and in thy heart c. Observ 2 Observ 2. These Pharisees had seen or at least heard of many Miracles of Christ which He had wrought before it is likely also that they or some of them had heard him teach or at least heard of his Doctrine which might have moved them to believe in Him but they contemned his former Miracles and Doctrine and they seek a new Miracle to move them to believe Hence we learn another mark and property of Hypocrites which is this That they neglect and contemn the present and ordinary means of Grace and Salvation which thy do for the present enjoy and curiously seek after other extraordinary means which they have not See those places before alledged 1 Cor. 1. 22. Joh. 6. 30. See also Joh. 2. 18. What sign shewest thou seeing thou dost these things He had then newly wrought a great Miracle in casting out the Buyers and Sellers from the Temple yet they passe over that Miracle and require some other greater c. Thus some in our times contemn and neglect the present ordinary means of Salvation which they enjoy and seek other extraordinary means which cannot be had Some contemn the preaching and Preachers which they have and the administration of the Sacraments which they may enjoy they care not for nor make any good use of them as they should but they must have other kind of Preachers of other extraordinary Gifts of another Calling and Ordination and they desire another kind of Preaching than that they have already they would also have the Sacraments otherwise administred 2 Tim. 4. 3. They have itching ears The Anabaptists neglect the Scriptures and seek after Revelations The Brownists also are very faulty in this kind refusing and contemning the ordinary Ministery of the Word and Sacraments which is to be had in this our Church and curiously seeking after another kind of Ministery after their own fancy Again there are others to be found who are so profane and wicked as to contemn and vilify the ordinary Ministery of Man which God hath ordained in the Church and they think the preaching of the Word by Men
in restoring this blind man to his sight That he did it not all at once or perfitly at first but by degrees First giving a dim and dark sight whereby he was able to see Men as they walked yet so as he could not distinguish them from Trees but by their walking and afterward giving him a clear and perfit sight Asked him if he saw ought This Question he asked not because he was ignorant whether he saw any thing or not for he knew well enough that his sight was in part restored to him But 1. To stir up the blind man himself to the more serious consideration of this Miracle and of the manner of Christ's working the same 2. That by the confession of the blind man others also might be stirred up to take the more speciall notice of the manner of working this Miracle I see men as Trees walking His meaning was That he had as yet but a dim and obscure sight whereby he onely saw Men walking up and down yet so as he could not discern them from Trees in form and shape but onely by their walking Quest Quest Why did our Saviour work this miraculous cure on the blind man by degrees and not suddenly or at once as his usuall manner was in other Miracles Answ Answ 1. To shew himself to be an absolute and free Agent and Worker in all his Miracles that he was not tyed to any particular means or manner or order of working but that he wrought by a free and absolute and unlimited Power therefore he wrought not all his Miracles after the same manner and order but diversly as he saw to be most fit for the glory of God and edifying of the People 2. That by this means he might the more try and exercise the Faith and Patience of the blind man Therefore he did not perfitly restore his sight at first but put him in hope thereof by giving him first a dim and obscure sight to try how he would depend and wait patiently on him for further recovery of his sight Observ 1 Observ 1. The Lord's manner of dealing with us in helping and delivering us out of those Miseries and Troubles which for present we are in and giving us comfort after them That he doth not alwayes give deliverance and comfort all at once or on the sudden though he be well able so to do but rather by degrees First beginning our deliverance and afterward perfiting it First putting us in hope of deliverance and then giving actuall deliverance out of Bodily and Spiritual evils First giving us a glimpse of comfort and then comforting us more fully as he did here to this blind man And this he doth for the better tryal and exercising of our Faith Hope and Patience in such Troubles and Miseries which we suffer The deliverance of the Israelites out of Aegypt was not all at once accomplished but by degrees First Moses is sent unto Pharoah with a charge from God to let them go then Pharoah refusing is plagued of God many wayes and at length he is forced to send them away David was not suddenly and at once delivered from Saul and advanced to the Kingdom of Israel but by degrees and in tract of time And thus we find it by experience That God doth not alwayes give us full deliverance and comfort at once and suddenly in our Troubles and Afflictions as in bodily sickness pain heaviness of mind c. But he gives it us by degrees Frist some glimpse of comfort and putting us in hope of deliverance before he fully accomplish it Use Use Teacheth us not alwayes to look for perfit deliverance and comfort in our Troubles to be sent unto us at once and suddenly nor to be discouraged if we be not fully delivered at first but thankfully accept and be content with any small beginnings and hopes of deliverance and with that glimpse of comfort which the Lord shall give us resting on him by Faith and waiting by hope and patience for more full accomplishment thereof either in this Life or after this Life The comfort which God doth send us in our Troubles is sometimes like the Cloud which appeared to Elijah's Servant which at first was but small like a man's hand c. 1 King 18. Observ 2 Observ 2. In the restoring of this blind man to his bodily eye-sight we have a shaddow and resemblance of the Lords manner of dealing with those that are spiritually blind in the matters of God that when he doth enlighten such with the saving knowledge of his Will he doth it not all at once and suddenly but by certain steps and degrees dispelling the Clouds of darkness and ignorance from their minds The Apostles themselves were not enlightned at once or suddenly at their first calling with the greatest measure of knowledge but by degrees Therefore they were for a time ignorant of many things which afterward were revealed to them as the Doctrine of Christ's Death and Resurrection c. Paul at his conversion was not suddenly and at once enlightened with so great a measure of knowledge as afterward when Ananias was sent to baptize him Acts 9. 17. for then he was filled with the Gifts of the Spirit The Woman of Samaria Joh. 4. by talking with Christ came to be enlightned to know Christ by degrees and not all at once First he gives her a glimpse of himself and then more clearly reveals himself unto her Acts 18. 26. Apollos though mighty in the Scriptures yet had need to be further instructed by Aquila and Priscilla Vse 1 Vse 1. See then that we are not to look for the greatest measure of spiritual knowledge and understanding in young Christians newly called but to accept and to cherish in them small beginnings of knowledge not despising or rejecting them because they are yet ignorant in many things which our selves happily do understand Vse 2 Vse 2. Teacheth such as are in some measure enlightned with the true spiritual knowledge and understanding of God and his Will revealed in his Word touching their Salvation and the means of it not to rest contented with that measure of knowledge at first revealed to them as if they knew enough already but labour and use all good means to attain to further degree of illumination in the things of God 2 Pet. 3. 18. Grow in Grace and in the knowledge of our Lord and Saviour c. To this end attend diligently on the ministry of the Word desiring the sincere Milk of it that thou mayest grow thereby 1 Pet. 2. 2. See by the way what continuall need of hearing the Word c. Search the Scriptures also daily by private reading and pray unto God more and more to enlighten thy mind with saving knowledge of his Will So David often prayeth So Paul for the Churches to whom he writeth as Ephes 1. and Phil. 1. If it be true sanctified knowledge the more we have received the more we will thirst after it Some think
trial and proof of his Elect 1 Cor. 11. 19. There must be Heresies that they which are approved may be made manifest among you 2. The Devil laboureth in all Ages to sow the Seeds of manifold Errours and corrupt Opinions in the minds of men that he may hinder them from believing and embracing the sound truth of God He labours to blind their eyes that they may not see the Truth 2 Cor. 4. 4. Therefore such corrupt Opinions and Heresies are called Doctrines of Devils to shew that the Devil is the Author of them 1 Tim. 4. 2. Use 1 Use 1. To teach us not to think strange or be offended at it though we see it be thus at this day that there are so many different Sects in the Church and so many Heresies and corrupt Opinions holden by men in matters of Religion contrary to the Truth For thus it hath ever been And God hath appointed for just causes to suffer it so to be and so it will be so long as the Devil by God's permission hath Power to blind the eyes of men and to lead them into Errours and Heresies contrary to the true and sound Doctrine or the Word of God Vse 2 Use 2. See the folly and ignorance of such as look that there should be in these times a general unity and consent in Opinion among all sorts in the matter of Religion and because there is not so but there are so many different Sects and Opinions of men opposite one to the other and most of them opposite to the true Christian Religion which we profess therefore some hence take occasion to call into Question the truth and soundness of our Religion and are doubtful what to profess yea some stick not to say they will profess no Religion till there be fewer Sects and Opinions and till they see all agree better In the mean time they think it best to follow their own business and to let matters of Religion alone But let such know that if they expect that all should be of one Opinion in matters of Religion they expect that which never was nor will be while the World standeth And so if they will profess no Religion till all agree in one they will never make any Profession at all and then let them never look to be saved at all For as with the Heart man believeth unto Righteousness so with the mouth Confession must be made unto Salvation Rom. 10. 10. Use 3 Use 3. See what need there is for us to be well and thoroughly grounded in the Knowledge and Belief of the sound truth and Doctrine of God taught in his Word and to have our hearts and minds stablished and settled therein lest otherwise we be seduced and drawn away from the truth and plucked away with some of those manifold Errours which are holden in these times against the truth 2 Pet. 3. 17. Beware lest ye being led away with the Errour of the Wicked fall from your own stedfastness But grow in Grace and in the Knowledge of our Lord Jesus Christ c. If we be not well grounded and stablished in the present Truth and Religion which we profess How shall we be able to hold and maintain it constantly both in Judgment and Practice amidst so many Errours and corrupt Opinions now a-dayes holden against the Truth We had not need to be as Children tossed to and fro and carried about with every wind of Doctrine by the sleight of men c. as the Apostle speaketh Eph. 4. 4. but we had need to be men of Age and ripe years in Understanding and Judgment able to discern the truth in matters of Religion that are questionable and firmly to hold and maintain the same in the midst of all Errours Heresies and corrupt Opinions of men by which it is opposed Observ 2 Observ 2. That Ignorance of the Scriptures is a main cause of the Errours and absurd Opinions which are holden by men in matters of Religion The ignorance and misunderstanding of that one place of Scripture Mal. 4. touching the coming of John Baptist in the Spirit and Power of Elias was the cause of the Errour which the Jews in our Saviour's time held touching the coming of the Prophet Elias to live again upon Earth in Person as we have before heard And so no doubt but their Ignorance in the Scriptures was the main cause of all those other gross Errours which diverse of them held touching the Person of Christ that He was John Baptist or Elias or one of the other old Prophets So also of that heathenish Errour touching the Souls of men that in death they pass into other bodyes and so come to live again upon Earth The like may be said of all other Errours and absurd Opinions of men which have been or which are at this day holden in matters of Religion Ignorance of the Holy Scriptures is a main cause of them Matth. 22. 29. Ye err not knowing the Scriptures c. Thus Chrysostom in his time complaineth Praefat. in Epist. ad Rom. that hence have come innumerable evils even from the Ignorance of the Scriptures Hence have sprung a multitude of pernicious Heresies c. So in our times whence come so many gross and absurd Errours holden by Papists Anabaptists Brownists c. but from Ignorance of the Scriptures So whence come those many foolish and erroneous Opinions of ignorant People in our own Church but from Ignorance of the Scriptures Use 1 Use 1. To condemn the wicked practice of the Church of Rome in barring the common People from the free Use and Reading of the Scriptures and so nuzzling them up in gross Ignorance of the Word of God whereby they are led into all manner of erroneous and absurd Opinions Yea some of them have not been ashamed to commend this Ignorance in the common People affirming it tâ— be the Mother of Devotion Contra here we learn that it is the Mother of all gross and absurd Errours Heresies and corrupt Opinions of men in matters of Religion Use 2 Vse 2. See how dangerous for Christians to be ignorant in the Scriptures Such do lye open to all manner of Errours Heresies and corrupt Opinions being in danger to be infected with the Poyson of them and to be seduced by them easily plucked away from the Truth ready to imbrace any Errour or Heresy though never so gross absurd or foolish as Popery Anabaptism Brownism c. They are like clean Paper upon which one may write any thing So upon such persons being ignorant in the Scriptures any gross or absurd Errour or Hereticall opinion may be fastened or imprinted like Wax which may be Printed with any Seal c. How many such are there even amongst us who are ignorant in the book of God having little or no sound Knowledg of the Scriptures no not of the main and principal points of Christian Religion there taught and set down The Scriptures are as a sealed Book unto them No
some Popish Writers as sufficient to answer the Devil's temptations and to help a man to understand the Scripture and to discern true Doctrine from false Thus Staphylus commended the implicit Faith of a certain Colliar who lying at point of Death and being tempted by the Devil touching his Faith answered that he did believe and dye in the Faith of the Church and being again asked what was the Faith of the Church That Faith said he that I believe in By this Faith saith Staphylus the Devil was put to flight See White Of the Church part 1. pag. 6. Use 2 Vse 2. To convince those amongst us who tye their Faith and Opinion in matters of religion to the Faith and Opinion of others especially of such as are in great Place and Authority in the Church or Common-wealth or in accompt for Learning The main thing they look at is what such and such great Men do hold what Faith and Religion they are of c. In the mean time never labouring nor being carefull to examine and try the Opinions of others by the touch-stone of the Scriptures nor yet to get a true and sound Faith of their own whereby to know believe and rest perswaded of the Truth in all necessary points of Faith and Religion Hence it is That they are so wavering and uncertain in their Opinions in matters of Religion so unsetled in the Faith being ready to be carryed about with every wind of Doctrine and to be seduced by false Teachers because they have no certain Faith of their own grounded upon sound knowledge of the Word of God but they rest in others Opinions not trying the Spirits as they should c. Use 3 Use 3. To admonish and teach us not to leane too much to the opinion and judgment of others in matters of Faith and Religion nor to rest in the Faith of others without warrant from the Word of God but to labour above all to have in our selves a true and sound Faith of our own grounded upon the Word of God in all necessary points of Christian Religion Though men of great Place hold such and such opinions in Religion yet we are not to tye our selves to their Opinions further than we have warrant from the Word of God but we are to look that our selves do believe and hold the sound Truth Though Herod himself were of opinion that Christ was John Baptist risen from the Dead yet our Saviour here shews That he would not have his Disciples build their Faith upon his Example but to look that themselves did hold the Truth in this point of Faith touching his person No more must we rely upon others opinion in matters of Faith but have a true and sound Faith of our own which must not be built upon Men but upon the Word of God I deny not but that we are to reverence the Opinion and Judgment of such as are of Authority and Accompt in the Church for their Learning and Piety but yet we are not to tye our selves to their Opinion in all things but to look that our Faith be grounded on the Word of God Whatsoever others hold or think in this or that point of Religion is nothing to us to build our Faith upon further than it hath warrant from the Word of God but we must look that our selves do hold the Truth and that our own Opinion and Faith be such as is agreeable to the Word of God and hath warrant from the same Use 4 Use 4. See here again how needfull it is for all Christians to be well grounded in the sound knowledge of the Word of God and to have it dwell richly in us c. For knowledge is the ground and beginning of Faith or rather a part of it and therefore if every one of us must have a true and sound Faith of our own to believe and be perswaded of all necessary points of Christian Religion taught in the Word of God then must we also have a true and sound knowledge of our own in all needfull Doctrines of Faith revealed and taught in the Word of God Hence it is That Knowledge is put for Faith sometimes in Scripture as Joh. 17. 3. This is life eternall to know thee the onely true God and Jesus Christ c. Mark 8. 29. And he saith unto them But whom say ye that I am Peter answereth and saith unto him Thou June 12. 1625. art the Christ NOw followeth the Answer of Peter in the name of the rest of the Disciples Peter answereth and saith unto him Thou art the Christ That Peter made this Answer not for himself onely but for all the rest is proved Joh. 6. 69. Where we have two things set down to consider 1. The person who made this Answer for all the rest Peter 2. The Answer it self containing in it an excellent confession of the Faith of the Apostles touching the Person and Office of Christ Thou art the Christ Of the first The person answering and uttering this Confession Peter Quest Quest Why did he answer and speak for all the residue of the Apostles Answ Answ 1. This is by some imputed to his great zeal and fervency of Spirit which made him more forward than any of the rest to speak at this and other times 2. But the principal Reason as is most probable was this That he was the chief of the 12 Apostles in Authority and Accompt among them and that partly in regard of his excellent Gifts above the rest and partly in regard he was the most antient in time standing being the first that was called to the Apostleship as may be gathered from Joh. 1. 42. For although Andrew first followed Christ yet Peter was the first to whom Christ promised the Apostleship which was implyed by giving him the new Name of Cephas See Dr. Raynold's Conference Cap. 5. Divis 3. pag. 176. For which cause also he is first named Matth. 10. 2. Mark 3. 16. Now in regard of this Preheminence of Authority and Estimation which Peter had among the other Apostles It is most like That they gave unto him the primacy of order in speaking to be as it were the mouth of all the rest at this and other times Observ Observ That although the Apostles of Christ were all equall in Ministeriall Power that is in the Power and Office of preaching administring Sacraments and of binding and loosing by that Power of the Keys committed unto Peter and under his name unto them all Matth. 16. 19. Yet notwithstanding there was among them some difference of Order and Place as also of Authority and Estimation of one above another in regard of excellency of Gifts and priority of Calling to the Office of Apostles and in these Respects Peter had the Preheminence above the rest As here we see in that he was as the Mouth of the rest to speak for them all and to utter in all their names this excellent confession of Christ So Joh. 6.
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
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
11. 23. Capernaum lifted up to heaven by enjoying the Ministery of our Saviour Christ As the people of Israel enjoying light in their dwellings when there was darkness over all the rest of the Land of Egypt Exod. 10. 23. were greatly bound to praise God so are those Christian Congregations to whom the liâ—ht of the Gospel shineth by the Ministery of faithful Pastors c. Use 4 Vse 4. See also what cause there is for such as do enjoy the Ministery of faithful Pastors to lovâ— and esteem them for their works sake seeing they are so necessary and profitable and that they can so ill be â—ithout them c. See 1 Thess 5. 12. Observ 2 Observ 2. In that the Ministers of the Gospel in regard of their Ministerial Office are compared here unto salt even to the salt of the sacrifices mentioned in the former Verse and that in regard of the seâ—soning vertue which salt hath to season those things that are salted with it for which cause and respect chiefly it is here said to be good that is necessary and profitable hence we learn That one main and principal end and use for which Ministers of the Word do serve and are necessary and profitable in the Church is or the spiritual seasoning of others with the doctrine of the Word that they may be as salt to season the people of God by the power and vertue of their Ministery and by the Word of God preached and applyed by them In this respect chiefly they are here compared unto salt and that in regard of the goodness and profitableness which salt hath in seasoning of such things as are salted with it Quest Quest. How do Ministers of the Word serve to season others spiritually with the Doctrine of the Word Answ Answ Two wayes especially As may appear by that which hath been before spoken upon the former Verse 1. By mortifying and pâ—rging out the corruption of sin from the hearts and lives of men by the power and efficacy of the Word preached For as salt being applyed to the flesh of the Sacrifices or to any other thing that is salted therewith doth serve to dry up and purge out ill humours c. so the Ministers of the Word do by their Ministery or Doctrine serve as means to dry up and purge out the corruption of sinne from the hearts and lives of Christians 2. By working the contrary graces of the sanctifying Spirit of God in men by means of the Word preached and applyed by their Ministery as the graces of Knowledg Faith Repentance Love Humility c. with which graces Christians being seasoned do become savoury and acceptable unto God For even as salt doth not only purge out ill humours from meats salted but also doth give a good savour or pleasant taste unto them So Ministers of the Word by their Ministery are a means not only to purge out the corruption of sin from men but also so to season them with contrary graces of the Spirit that they may become savoury and pleasant unto God himself But because these things may be conceived by that which was spoken before upon the former Verse touching the end and use of the Ministery c. I will here add no more of this Point Now followeth the second thing in the words The dangerous estate of such Ministers of the Gospel as do fall from their fidelity in their Ministery But if the salt have lost his saltness c. Observ 1 Observ 1. Such as have made shew to be good and faithful Ministers of the Word may and do sometimes fall away and become unfaithful negligent and unprofitable in their Ministerial Office like unto unsavoury salt which hath lost the natural acrimony and seasoning vertue of it This is here supposed and taken for granted by our Saviour when he sayes If the salt c. Thus Judas Iscariot having for a time made shew to be a true and faithful Apostle and Minister of the Gospel did afterwards fall away and becaâ—e a devil by apostacy Joh. 6. 70. Revel 9. 1. mention is made of a Star which fell from heaven c. by which is signified the Pastor or Bishop of the Church of Rome who having once been as a Star in the Heavens for his fidelity in the Office of the Ministery did afterwards fall away and lose his light Quest Quest May such as have faith and are truly faithful fall from it c. Answ Answ There is a twofold Apostacy c. 1. Total c. 2. In part and in some degree for a time The former is not incident to such as are truly faithful but the latter Rev. 2. 4. Use Use Teacheth us not to marvail or think strange much lesse to stumble or take offence at it if in these times we see or hear of some such Pastors and Ministers of the Church who having been faithful and diligent for a time in their Ministerial Office at least have made shew of faithfulness do afterwards fall away and become negligent and unprofitable in their Ministery as unsavoury salt c. No new thing but it hath been often so in former Ages of the Church c. Therefore take heed of suspecting or condemning all for some c. Observ 2 Observ 2. How dangerous it is for Ministers of the Word having for a time made shew of being faithful diligent and conscionable in their Ministerial Office afterward to fall from their diligence and faithfulness and so to become unprofitable and unfit to season others with their Ministery the danger is this that it is a very hard matter for such to recover their former fidelity and conscionable care in discharging their Ministery and in seasoning others with the doctrine of the Word They are herein lâ—ke unto salt which having once lost the natural saltness or seasoning vertue can never recover it again but becomes utterly unprofitable and good for nothing but to be cast out and trodden under feet of men See Matth. 5. 13. and Luk. 14. 35. The Experience of all Ages proves this to be true For if we either look into the Scriptures or into other Histories we shall find very few examples if any at all of such Ministers of the Church who having fallen away from their first fidelity diligence and conscionableness in their Ministery did afterward repent and recover themselves and become faithful again in their Office And in these times if we mark such as having been for a time Ministers of the Gospel amongst us do afterwards fall away to Popery or become negligent and unconscionable in their places we shall see that such do seldom or never repent and become truly faithful in their Ministery Reas 1 Reason 1. Such Ministers do want Teachers to instruct and admonish them in such sort as they do the people They live not under the Ministery of other Pastors as their own flock and people do under theirs and so they want this ordinary and most powerful means to convert
best means for the answering and deciding of all questions doubts or controversies about matters of Religion or Conscience is to have recourse unto the Scriptures or written Word of God and there to seek resolution This our Saviour here teacheth us So Matth. 22. 31. when the Sadduces moved that question to him about the resurrection he asketh them Whether they had not read that which God had spoken to them in his written Word touching that matter So Luke 10. 26. when a certain Lawyer or Scribe stood and tempted him with this question What he should do to inherit eternal life He answered him thus What is written in the Law How readest thou To this purpose is that Esay 8. 20. To the Law and to the Testimony c. Reas 1 Reason 1. The Scriptures are the onely absolute and perfect Rule given of God to direct us in all matters of Christian faith and practice 2 Tim. 3. 15. Able to make us wise unto salvation through faith which is in Christ Jesus And in the Verse following They are profitable for doctrine for reproof correction instruction in righteousness That the man of God may be perfect c. Therefore called Canonical c. Therefore in all doubts and questions of Religion whether touching faith or practice the best way to find resolution is to have recourse to this Canon and Rule of the Scripture and by it to examine and judge of the matters questioned Reas 2 Reas 2. The Scriptures are the supream and highest Judge of all Controversies as being the Voyce of God himself from whose sentence there is no appeal to be made Use 1 Use 1. See what wrong the Church of Rome doth unto the Laity as they call them or Common people in debarring them from reading the Scriptures for in so doing they shut them from the best and only means whereby they should seek resolution in all questions of Religion and Cases of Conscience which they are doubtful of at any time and so keep them still in grosse ignorance doubting and suspence of mind and judgment touching those things which concern their own salvation They are herein like unto those Lawyers or Scribes Luke 11. 52. who took away the Key of knowledg c. Vse 2 Use 2. To move us in all doubts and questions of Religion or Cases of Conscience which do arise either in our selves or between us and others ever to have recourse unto the Scriptuâ—es as the only Rule of faith and practice to direct and the supream and infallible Judg to determine of all Doubts and Controversies of Religion and Conscience needful to be decided and determined Consult with these heavenly Oracles â—â— God as they are called Rom. 3. 2. Make them the men of our counsel as David did Psal 119. Thus did the Ancient Fathers of the Church in all doubts and controversies of Faith arising as Austin lib. 2. de â—upt et concup ad Valer. cap. 33. This Controversie saith he to Julian the Pelagian depending between us requireth a Judge let Christ therefore judge and let the Apostle Paul judg with him c. And here see by the way how needful it is for all Christians to be well acquainted with the Scriptures and with the meaning of them for otherwise how shall they be able readily to have recourse to them for resolution in those matters of faith or practice which they are doubtful in at any time which should therefore stir up all to search the Scriptures diligently as our Saviour willeth the Jews Joh. 5. 39. not contenting themselves with the literal knowledg of them but seekiâ—g after the true sense and meaning of the Scriptures that so they may be the better able by them to examine and judg of such doubts and questions as do arise touching Christian faith or practice Now followeth the third part of this Disputation between our Saviour and the Pharisees touching Divorcement viz. their reply or answer unto our Saviour's former Demand touching the Law of Moses in this case To this they make answer Verse 4. affirming that Moses did permit or suffer the husband to wâ—â—te a Bill of Divorcement and so to put away his Wife This they affirm to be the Law of Moses touching divorcement of the Wife Now the particular Law of Moses which they do alledg or allude unto is that Deut. 24. 1 c. When a man hath taken a wife and married her and it come to passe that she find no favour in his eyes c. then let him write her a Bill of Divorcement and give it in her hand and send her out of his house This Law the Pharisees do alledg thereby to justifie the common practice of the Jews then in use which was to put away their Wives for leight causes and particularly in the case of dislike or hatred conceived against them as may appear Matth. 19. 7. where they urge this Law of Moses to this effect unto our Saviour But in alledging it to this end they do pervert the true scope and meaning of this Law which was not simply to approve or allow of such Divorces but only to permit and tolerate such Divorces for a time for the preventing of a greater evil as we shall see afterward For conceiving whereof we must observe That this Law of Moses as it is set down Deut. 24. doth consist of two parts 1. A Permission or toleration of divorcement or putting away of the Wife in the case of dislike or hatred conceived against her for some uncleanness or filthinesse found in her that is for some â—oul deformity or other great fault which he findeth in her though it be not the sin of fornication or adultery for of that Moses doth not there speak See Deut. 23. 14. In this case of hatred or dislike the Law permitteth or tollerateth the sending away of the Wife out of his house that is the putting of her away from living with him as his Wife See Matth. 19. 8. 2. A Precept or Commandment touching the manner of the husband's putting away his wife viz. that he should first write her a Bill of Divorcement and so put her away So it is expresly said in the Law Let him write her a Bill of divorcement c. which words are to be taken as a flat Precept enjoyning the husband to do this Where by the way we are to observe the fraud and cunning of these Pharisees in their manner of alledging this Law of Moses in that they do not distinguish these two parts of the Law that is to say the permission of divorcement and the Precept touching the bill of divorcement as they should have done but they confound these two sometimes calling both parts of the Law a permission as here they do and sometimes calling both by the name of a Commandement as they do Matth. 19. 7. whereas this Law of Moses was neither a Permission simply nor yet simply a Precept or Commandment but partly a Permission and partly a
5. 28. So ought men to love their Wives as their own bodies c. that is most entirely and inwardly as being a part of themselves The like may be said of the Wife that she is to love her husband as her own body The love between man and Wife ought to be such for quality as the love between Christ and the Church as the Scripture teacheth Now the love between Christ and the Church is a most near and entire kind of love Ephes 5. 25. Husbands love your Wives as Christ loved the Church c. So great was the love of Christ to his Church that he gave himself to death for it to shew how dearly the Husband should love his Wife So it may be said Wives love your Husbands as the true Church loveth Christ which is with a singular love Cant. 2. 5. She is sick of love to him So dearly should the wife love her husband Prov. 5. 19. The husband should be ravisht with the love of his Wife at all times So also should the wife with the love of her husband Now this special entire and singular love between married couples ought to appear and shew it self by the effects of it one toward another As 1. By giving special honour and respect to each other The husband is to yield a kind of honour and good respect to his wife 1 Pet. 3. 7. and much more is the wife to yield special honour and reverent respect to her husband as Sarah did to Abraham calling him Lord c. See Ephes 5. ult 2. By a special and most tender care of each others good being most desirous ready and forward to seek and procure the good of each others Soul and body For thus it is between such as love dearly Ephes 5. 29. Every one by nature nourisheth and cherisheth his own flesh even as Christ doth the Church So should the husband tenderly cherish his wife and the wife her husband 3. By taking special comfort and delight in the society of each other So Prov. 5. 18. Rejoyce with the Wife of thy Youth c. let her be as the loving Hind and pleasant Roe let her Breasts satisfy thee at all times c. So also ought the wife to rejoyce in the society of her husband at all times Use 1 Use 1. For reproof of such married couples as do fail and come short of this entire and singular affection of love which they should bear and shew to each other Many husbands and wives are so far from it that they scarce shew ordinary and common love to their Yoke-fellows in Marriage they shew as much or more love to other friends or kindred then to their own wives and husbands flat contrary to Gods ordinance who will have the husband and wife to be beloved of each other above all other friends whatsoever yea above their own Parents c. with a peerless love Vse 2 Vse 2. See how great is the sin of such husbands and wives who in stead of bearing such entire and singular love to each other do on the contrary conceive and bear hatred against each other and shew it by malicious or despightfull carriage one against another in word or deed as by reviling words or strokes c. shewing bitter wrath and malice in stead of entire and most dear love to each other How great is the sin of such and how much have such husbands and wives to answer for unto God how contrary is this to Gods Ordinance who commands the husband to love his wife and not to be bitter to her Col. 3. 19. And by the same reason also requires and charges the wife to love her husband and not to be bitter to him What a wicked thing is it there to shew bitter hatred where God commands the highest degree of Love let such repent c. Use 3 Use 3. To stir up all married couples to labour for this most near and entire affection of love to each other and to shew it by all fruits and effects of it before mentioned The husband and wife must not think it enough to love one another but must strive to imbrace and mutually to affect each other with a speciall and singular love so to love each other as in comparison of this love to forsake all other friends yea their own Parents though never so dear unto them Now that the husband and wife may thus love each other they must pray unto God daily to work and increase this entire love between them and to unite their hearts most nearly together withall they must often meditate and think of that most strait bond and union which is between them by Gods Ordinance being two in one c. They must also inure and accustome themselves to shew and express this entire love one to another daily by the effects and tokens of it especially by rejoycing in each others society and above all by being carefull daily to joyn together in the Religious duties of Gods worship in the family as Prayer reading the Scriptures c. Use 4 Use 4. See how needfull it is for single persons being to enter into the married estate to make choice of such husbands and wives as they may affect and love with this entire and dear affection even above their Parents c. and that not for a time onely while it is honey-moneth as we say but constantly even untill death which therefore shews how dangerous it is for any aiming at wealth or Parentage or other by-respects to match themselves with such whose persons they cannot truely and entirely affect above all others The cause of great discontentments afterward in the married estate yea upon this oftentimes followeth a most uncomfortable and hellish life between the husband and wife Observ 3 Observ 3. In that married persons are to forsake their Parents in comparison of their husbands and wives in respect of that subjection unto the power of Parâ—nts whereunto they were tyed before Marriage Hence we may gather that Parents ought not to tye or bind their children after Marriage to such a strait kind of subjection obedience oâ— service to them as they were tyed unto before Marriage so as thereby to hinder them in Matrimonial duties toward their husbands or wives but they are freely to acknowledg such Children to be by Marriage exempted from that subjection under their power unto which they were tyed before I say to be exempted and freed from that subjection though not wholly or absolutely for they are still bound to obey their Parents in all lawfull things yet so far forth as that subjection is any hinderance to them in the performance of Marriage duties toward their husbands or wives It is therefore a sin in Parents to tye their children being married to any such subjection or service to them whereby they are hindered in performance of marriage-duties toward their husbands or wives Neither can Parents tye or force their children after Marriage to live still with them
they may even suck in Piety with their Mothers Milk Prov. 22. 6. Train up a Child in the way that he should go and when he is old he will not depart from it 2 Tim. 3. 15. Timothy learned the Scriptures from a Child Psal 58. 3. The wicked are said to be estranged and to go astray from God even from their Mothers Womb and as soon as they are born On the contrary we should labour to make our Children Religious and to bring them to Christ as soon as they are born so far as lyeth in us c. Much more then afterward when they come to more years and discretion c. Observ 2 Observ 2. It is probable that the Parents of these Children being of the common sort of people did not yet certainly know or believe Christ to be the Son of God or true God but onely were perswaded that he was some great Prophet and holy man of God who had power from God to work Miracles c. and therefore they thought his Prayers would be very effectual for their children which moved them to desire the same which may teach us that we should desire and crave the Prayers of such persons as are of eminent gifts and place in the Church both for our selves and for such as belong to us as our children friends c. especially in time of affliction and distress when they have most need of others Prayers as in bodily sickness c. Jam. 5. 16. The fervent Prayer of a Righteous man availeth much Use Use For reproof of such as shew so little desire of the Prayers of such as are eminent for their place or gifts no not of their own Pastors in time of sickness or in the sickness of their children not so much as sending to the Minister nor craving the help of his Prayers c. Now followeth the fact of the Disciples They Rebuked those that brought them Reproved them for bringing their young children to Christ to be touched by his hands and prayed for Quest Quest Why did the Disciples thus reprove them Answ Answ It is probable that the reason moving them hereunto was this That they thought it a thing unfit for Christ Jesus the Son of God their Lord and Master to be interrupted and troubled with such little children or Infants brought unto him especially at such time as he was imployed in the serious and weighty duties of Preaching and working Miracles for confirmation of his Doctrine It may be also they thought it some disparagement to the person of Christ and consequently to themselves also being his followers to be troubled with this small and leight matter as it seems they judged it of putting his hands upon young Infants and blessing them Now in this reproof the Disciples were very faulty and much to blame as appeareth by our Saviour's great displeasure conceived against them for it as also by his words thereupon uttered to them They might perhaps intend well herein but they did not go upon a good ground but upon a false and erronious supposition neither were they well advised but rash and inconsiderate in this action They might herein have a zeal of God as the Apostle sayes but not according to knowledg c. Observ 1 Observ 1. The best Christians are not wholly priviledged or exempted from errour either in Judgment or practice but are subject to errour in both So were Christ's Disciples here in this matter of reproving and hindring those that brought young Children to Christ and yet these Disciples were the best Christians then living upon earth So before we heard chap. 9. 38. they erred and offended in forbidding him that cast out Devills in Christ's name yea Peter himself one of the chief Apostles erred grosly before that time in taking upon him to blame or rebuke Christ himself for saying That he must suffer death c. chap. 8. 32. So as other times also both he and the rest discovered their errors both in their Judgment and Practice and that not onely before Christ's Ascension but even afterward when the Holy Ghost was sent upon them in a more full and plentifull measure yet still they were subject to errour both in Judgment and Practice and so did err accordingly sometimes Act. 10. 14. Peter did err in his Judgment touching the legall distinction of clean and unclean beasts and birds taken away by the death of Christ And Gal. 2. 11. he erred and was justly reproved by Paul for his dissimulation in conforming too much to the Jewish Ceremonies Here note that this is to be understood of the Apostles Judgment and Practice as they were private persons and in respect of their private carriage and conversation for otherwise as they were Apostles and in execution of the publick Office of Preaching the Gospell and in writing the Scriptures of the New Testament they neither could nor did err Now if this be true of the Apostles that they were not priviledged from errour c. much more of all other Christians though of never so excellent gifts or place in the Church Rom. 3. 4. Let God be true but every man a lyar And Jam. 3. 2. In manythings we offend all Use 1 Use 1. To condemn the pride of Antichrist the Pope of Rome who arrogateth this priviledg to himself to be free from errour at least from Judicial determining of an errour in his Consistory as he is Pope But this was the priviledg of the Apostles onely not to err in that office therefore not communicable to the Pope who is no Apostle nor any true successor of the Apostles in that Office though he falsly claim so to be Vse 2 Use 2. See by this that we are not to tye our selves absolutely to the examples of others in matters of Religion either for matter of opinion or matter of practice not to build our Faith or our Practice upon men seeing the best are subject to errour but upon the written Word of God which is the fountain of all Divine truth and free from all errour As for mens Opinions and Practices they are so far onely to be followed as they agree with the Word of God 1 Cor. 11. 1. Be ye followers of me as I also am of Christ Use 3 Use 3. This should teach men of the best knowledg and gifts in the Church not to trust too much to their own Judgment in matters of Religion nor to be too confident in their own Opinions but still to submit themselves to the tryall of the Word of God searching the Scriptures from time to time to find out the truth and to inform themselves better in all matters doubtfull and questionable remembring that the best are subject to errour even the Pastors and Ministers of the Church are to do this and much more such as are of meaner place and gifts c. Observ 2 Observ 2. Here we see that the common sort of people which came unto Christ and brought their Children to him were in
which he speaketh How hard is â—t for them c. Observ 1 Observ 1. The entire affection of love which Christ Jesus doth bear to all his true Disciples and servants that is to all true Christians believing in him and professing his Name in truth and sincerity He loveth them as a Father his Children yea more dearly than a natural father can love his Children Joh. 13. 1. Having loved his own which were in the world he loved them unto the end And Joh. 15. 15. He calleth them his friends Matth. 12. 50. His sister brother and mother Such is the love of Christ to true Believers as the love of the husband to the wife yea much greater and therefore it is in Scripture propounded as a samplar or pattern for the husband to follow in loving his Wife Ephes 5. Husbands love your wives as Christ loved the Church and gave himself for it c. The greatness of the love of Christ to his Church and faithful servants may further appear by considering the fruits and effects of this love especially that one most excellent effect above the rest The giving of himself to death for them and that when they were his enemies Walk in love as Christ loved us and gave himself for us c. Joh. 15. 13. Greater love than this hath no man that a man lay down his life for his friends Use 1 Use 1. Great Comfort to good Christians believing in Christ and living answerably in that they are so dear to Christ Jesus the Son of God even as children to a father He loving them as his children will take care of them and provide them all things needful for soul and body Having given himself for them he will not deny them any thing else that is in his power and what is there that is not in his power being both God and man c. He will also shew his love by bearing with their infirmities not breaking the bruised reed Esay 42. 3. by protecting them c. Use 2 Use 2. Seeing good Christians are so beloved of Christ and dear to him let them be so to us His friends our friends His children our brethren and sisters Observ 2 Observ 2. Such as have a calling to instruct others in the doctrine of God and of his Word ought to do it in loving manner expressing a fatherly affection toward those whom they are to teach So Paul 1 Thess 2. 11. You know how we exhorted and comforted and charged every one of you as a father his children So should all Ministers strive to express like affection to their people in teaching them So Parents and Masters of Families in teaching their children servant c. Love is a great Doctor or Teacher as Chrysost sayes Homil. 33. in 1 Cor. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This kind of teaching in love is most effectuall to move those that are taught to receive and embrace the doctrine taught Now followeth the Matter or Doctrine which our Saviour here repeateth and further cleareth to his Disciples How hardly shall such as trust c. Doctr. 1 Doctr. 1. Of all rich men it is especially hard for the covetous rich to be partakers of Gods Heavenly Kingdom How hardly shall such as trust in riches enter c. that is the covetous rich whose property it iâ— to put confidence in their wealth c. So Verse 25. It is easier for a Camel c. 1 Tim. 6. 9. They that will be rich fall into temptation and a snare and into sundry hurtfull lusts which drown men in perdition c. Therefore very hard for the covetous rich to be saved Yea not only hard but impossible so long as they continue in their sin of covetousness 1 Cor. 6. 10. The Covetous shall not wherit the Kingdom of God Ephes 5. 3. Reason Reason Why it is so hard for covetous rich men to be partakers of eternal life Because it is hard for such to repent of the sin of covetousness and to forsake it Whence it is that Jam. 5. 1. the Apostle doth not exhort such to repentance there being little hope of that but rather denounceth the Judgment of God against them saying Go to ye rich men weep and howl for the miseries that shall come upon you c. He speaks of the covetous rich as appeareth Verse 3. where he taxeth them for their covetous hoarding up of treaâ—ure for the time to come Now it is hard for the covetous rich to repent of their sin in these respects 1. Because it is the nature of this sin of covetousness to grow and increase in old age when other sins decay in men 2. Because no repentance without forsaking sin Now this the covetous rich man is most hardly drawn to do 3. The covetous have many excuses to cloak and defend their sin as that riches are the blessings of God that they have a great charge depending on them as wife children c. He that provides not for his own c. That hard times may come c. Now Nemo periculâ—sius peccat quam qui peccata defendit as Primasius â—ayes Vse 1 Use 1. See whereunto we are to impute the difficulty of rich mens being saved not so much to riches themselves which are not evil simply c. as to the corruption of mans nature so apt to abuse them c. Vse 2 Use 2. See again the haynousness and danger of the sin of covetousness whereof we heard before Ver. 22. in that it is so hard a matter for covetous rich men of all other rich men to be saved yea impossible so long as they continue covetous and repent not truly of their sin And this being also so hard a sin to repent of c. This shews how fearful and dangerous it is to be tainted with this sin of covetousness and especially for one to have it reign in his heart c. to have this sin rooted in him c. How hard for such a one to repent and be partaker of eternal life Yea how impossible without the special grace of God c. It is easier for a Camel to go thorough the eye of a needle c. This should move every one to fear and take heed of this sin especially rich men to pray against it as David Psal 119. 36. Incline my heart to thy testimonies and not to covetousness and to use all other good means whereby to be â—reserved from this dangerous sin A sin not to be naâ—ed amongst Christians Ephes 5. 3. And therefore of all others especially professours of Religion should take heed and beware of it yea of the very shew and suspition of it that they be not justly suspected or noted for it 1 Cor. 5. 11. If any man that is called a brother be covetous keep not company with such a one no not to eat Doctr. 2 Doctr. 2. In that our Saviour having before shewed how hardly such as have riches are saved now here applyes this especially
the wicked 3. From the eternal punishment of all their sins 4. From the curse and sting of all temporall afflictions and of death it self They are also delivered from the power and tyranny of Satan so far forth that though he may tempt them and sometimes cause them to yield to his temptations for a time yet not so as finally to vanquish or overcome them neither are they any longer subject to him as he is the Executioner of God's Wrath and Justice on the wicked Use Use For unspeakable comfort to so many of us as truly feel and are sensible of our spiritual bondage under sin and Satan labouring by faith to believe in Christ and to lay hold oâ— the merits of his death Let such consider and remember to what end Christ the Son of God also did give his life and suffer death even to this end that by payment of this counter-price to the Justice of God he might fully satisfie for our sins and so deliver and free us not only from the guilt and punishment of all our sins but also from the power and dominion of sâ—n and our sinful lusts that we may be no longer captives and slaves to them as also from the power and tyranny of Satan in whose snare we were holden by Nature and to whom we were subject as the Executioner of Gods wrath c. So that now we are no longer captives or slaves of sin and Satan no longer subject to God's wrath and curse but we are in Christ Jesus freed from all these so as they can no longer hurt us or hinder our salvation We are the Lord's Free-men 1 Cor. 7. And this is the best of all kinds of liberty and freedom and a full and perfect freedom so far as we are capable of it in this life Joh. 8. 36. If the Son make you free ye shall be free indeed If it be a great benefit and comfort to a prisoner or captive under the Turk to be delivered and ranâ—omed from that bodily slavery how much more to a child of God to be delivered and freed in Christ from this spiritual bondage c. How should this comfort us against our sins against the fear of God's wrath and against the power of Satan c. Think of this now we come to the Lord's Supper in which we are in special manner put in mind of this unspeakable benefit of our redemption by Christ's death c. to strengthen our faith in God's promise of forgivenesse of sins and salvation by Christ and to stir us up to thankfulnesse for the same c. Observ 3 Observ 3. Here also by comparing the end with the means that is to say our Redemption or Ransoming with the death of Christ we might observe the greatnesse of our spiritual bondage by Nature and how hard it was for us to be delivered from the same in that there was no way to effect this but by the death of Christ the Son of God no Ransom or Price would serve but the giving of his life for us c. But I will not inâ—ist on this here It followeth The persons for whom our Saviour came to give his life as a Ransom not for all Mankind but for many viz. for the Elect of God being many in number Observ 1 Observ 1. Christ Jesus did not give his life or suffer death for the redemption of all Mankind simply but for his true Church that is for his elect people chosen and appointed to salvation in his eternal Counsel These signified here by the word many as also in other places of Scripture as Esay 53. ult He bare the sin of many and Matth. 26. 28. This is my blood of the New Testament which is shed for many c. These many are the true Church c. Joh. 10. 15. called the sheep of Christ for whom he layeth down his life See Ephes 5. 25. True it is that the death of Christ was in it self of sufficient merit and vertue to redeem all Mankind but it was not intended by him or in the counsel and purpose of God as an effectual means to redeem all but only the true Church which are the Elect and faithful People of God Use 1 Use 1. To confuâ—e the Opinion of those which hold an Universal Redemption of all Mankind by the death of Christ On the contrary here we see that Christ came into the world to give his life a Ransom not for all but for many c. Object 1 Object 1. In some places of Scripture Christ is said to have dyed for all men as 2 Cor. 5. 15. and Heb. 2. 9. he tasted of death for all men and 1 Tim. 2. 6. He gave himself a ransom for all men Answ Answ By All we are to understand not simply and absolutely all Mankind but 1. All the elect and faithful people of God which are his true Church 2. That he dyed for some of all â—orts of men as it is plain that place in Timothy is so to be understood not for the Elect Jews only but also for the chosen of God among the Gentiles for some of every Nation So also for some of every estate degree or calling of men for Kings and Rulers as well as for meaner persons and for these as well as the former Object 2 Object 2. 1 Joh. 2. 2. Christ is the propitiation for our sins and not only for ours but for the sins of the whole world Answ Answ The Apostles meaning is That Christ was a propitiation not only for the sins of those Believers to whom he wrote which then lived but also for the sins of all other the elect and faithfull which should live to the end of the World Vse 2 Vse 2. If we would know whether we be redeemed by Christ's death To examine our selves whether we be in the number of God's true Church and chosen people effectually called to faith in Christ Now the way to know this is by the true fruits and effects of God's Election and effectual Calling if we can find them in us especially by one fruit amongst other which is the grace of true sanctification wrought in our hearts and appearing in our lives If thou feel an inward change in thy heart from the love of sin to the hatred of it if thou make conscience to refrain all sin and to walk before God in holinesse of life this is a sign thou art one of God's Elect and true Church c. and consequenâ—ly in the number of those for whose Redemption Christ gave his life 2 Tim. 2. 21. If a man purge himself he shall be a vessel unto honour sanctified c. Tiâ— 2. 14. Christ gave himself that he might redeem us from iniquity and purifie to himself c. See Esay 59. 20. Observ 2 Observ 2. The true Church of God which are his Elect and faithful people though in comparison of the Reprobate and wicked which are out of the Church they be but few yet in themselves
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
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
rule upon which all Reformers of the Church should proceed viz. the authority of the Scriptures Thus should all that have a Calling to reform abuses in the Church as Magistrates Ministers c. They must have the Word of God for their ground and warrant and be able and ready to alledg it if need be and as occasion is offered against such abuses and disorders as do reign in the Church 2 Chron. 34. Josiah being to reform the Church enquired of the Lord and then caused the Book of the Law to be read in the audience of all the people Nehemiah chap. 13. when he would reform the profanation of the Sabbath alledgeth an example of Gods Judgment brought upon their Fathers for that sin So for the Reforming of the abuse of marrying strange Wives he alledgeth out of Scripture the example of Solomon who fell by that means Reason Reas The Church is the house of God 1 Tim. 3. 15. Therefore all things are to be ordered in it by warrant and direction from him that is the Master viz. from God And this direction he giveth only in his written Word Therefore are the Scriptures called Canonical because they are the Canon or Rule by which all things are to be ordered in the Church Use Use See how needfull it is for such as have a Calling to reform abuses in the Church to be well acquainted with the Scriptures c. But to come to the words themselves alledged here by our Saviour our of Esay 56. 7. My House shall be called c. The scope of the Prophet in these words is to foretell the Calling of the Gentiles and their uniting to the Church in these times of the New Testament as may appear by the circumstances of the place viz. ex praeced et seq ibid. Now this Calling of the Gentiles the Prophet foresheweth by mentioning one special effect or consequent of their Calling viz. their imbracing of the true worship of God and joyning with the true Church in performance of it and that in the most publick and solemn place appointed for it My house This is to be understood literally of the Temple at Jerusalâ—m being the principal place of Gods publick and solemn worship in those times of the Old Testament Called the house of God in that he chose it as a peculiar habitation to dwell in after a sort 1. By ordaining it to be the principal place of his most publick and solemn worship in times of the Old Testament 2 Chron. 7. 12. 2. By making a special and singular promise of his special presence in that place above all other places to hear the prayers and accept all other Religious services which his people should there perform unto him 2 Chron. 7. 15. Mine eyes shall be open and ears attent to the Prayer that is made in this place Mine eyes and heart are there perpetually Now withal by this house of God or Temple at Jerusalâ—m we are Typically to understand here every other publick or solemn place appointed for the publick worship of God in these times of the New Testament because the Temple at Jerusalem was a special type of all such publick places of Gods worship in these timeâ— Shall be called That is accounted and taken to be so indeed See Luke 19. 46. It is an Hebraism as Matth. 5. 9. Peacemakers shall be called Children of God that is they shall be truly accounted and taken so to be An house of Prayer That is a special place appointed for my publick and solemn worship Prayer being one special part of Gods publick worship is here named in stead of all other parts of it Synecdochice Of all Nations Or for all Nations as it is Esay 56. 7. which is all one in effect The meaning is that all other Nations as well as the Jews should acknowledg the Temple at Jerusalem to be the principal place of Gods publick and solemn worship and accordingly should gather and assemble themselves there to worship God which yet is not to be understood literally as if all Nations should indeed come or repair to the material Temple at Jerusalem to worship God there for this never came to pass but it is Typically and Mystically to be understood viz. that the elect of God of other Nations as well as of the Jews should in these times of the New Testament be called and gathered to the true Church typified by the Temple at Jerusalem and should be forward to joyn with the Church in the publick and solemn worship of God in the place appointed for it that is to say not onely in the Temple at Jerusalem but in every other place typified by that Temple wheresoever the Church should publickly worship God See Joh. 4. 21. The words being thus explained consider in them three things 1. The special title given to the Temple at Jerusalem and typically to every other publick place appointed for Gods publick worship in these times of the New Testament It is called the house of God and that by the mouth of God himself My House 2. The true end and use for which both the Temple in times of the Old Testament and every other place of Gods worship in these times of the New Testament typified by the Temple was and is Ordained of God viz. To be a house of Prayer that is a peculiar place for Gods publick worship 3. The generality of the persons who should in these times of the New Testament so esteem of the place of Gods publick worship as a house or place of Prayer and should use it accordingly viz. All Nations Gentiles as well as Jews Observ Of the first Observ In that the Temple at Jerusalem and typically every publick place appointed for Gods worship in these times of the New Testament is here called the House of God we may see the dignity and excellency of such places as are appointed for Gods publick worship in that the Lord doth esteem of every such place as his house or habitation where he may be said to dwell after a sort in that he hath promised in a more special manner to be present with his people being assembled in his Name to serve and worship him and there to hear their prayers and to accept of all their services duly performed to him As Jacob Geâ— 28. 19. called the place where God appeared to him Bethel that is the house of God So may every place appointed for Gods worship be called Bethel yea the Gate of heaven as he saith ver 17. because God dwelleth there in special manner manifesting the special presence of his Grace in hearing the Prayers and accepting the services of his people and that by vertue of his own promise Deut. 12. 5. The publick place which the Lord should chuse to put his name there is called his habitation And Psal 132. 13. The Lord hath chosen Sion he hath desired it for his habitation This is my rest for ever there will I dwell c. yea the
this end to prepare our selves before we come as Solomon warneth us Eccles 5. 1. Keep thy foot when thou goest to the house of God c. We must also see that those of our charge as children servants c. do come duly to the House of God c. Josh 24. 15. Observ 2 Observ 2. In that Prayer is here named for all other publick worship hence gather That publick Prayer is one of the chief or principal parts of Gods publick worship to be performed in his house Therefore is the Temple here called the House of Prayer It is also called a house of Sacrifice 2 Chron. 7. 12. Now Sacrifice and Prayer were usually joyned together as may appear Luke 1. 10. So also in the Synagogues of the Jews one principal part of Gods publick worship there performed was Prayer whence was that ambitious custom of the Pharisees Matth. 6. 5. who used to pray standing in the Synagogues And as amongst the Jews in times of the Old Testament So also amongst Christians in these times of the New Testament one principal part of Gods publick worship to be performed in the house of God is publick Prayer Hence it is that in ancient times Churches and such other places appointed for publick worship were called Proseuchae and Oratoria that is places of Prayer Juvenal In quâ te quaero proseucha Quest Quest Whether publick Prayer be the chief and principal of all other publick duties of God's Worship Answ Answ In some respects it may be said to be the chief 1. In that it is a means to sanctifie all other parts of Gods Worship by procuring a blessing from God upon the same See 1 Tim. 4. 4. 2. In it we have a more near and immediate Communion with God then in other Religious duties But it is not generally and simply chief For so the publick Preaching or Ministery of the Word hath the preheminence and is to be accounted the principal of all parts of publick worship Reas 1 Reason 1. It is the ordinary means to work faith Rom. 10. 17. Now without faith there can be no true Prayer Therefore the Ministery of the Word is in order of nature before Prayer Reas 2 Reas 2. Paul being to celebrate the Lords-Day in a publick Assembly of the Church of Troas Act. 20. 7. spent the greatest part of the day in preaching of the Word which he would not have done if that had not been the principal part of Gods publick Worship Reas 3 Reas 3. The same Apostle 1 Cor. 14. 1. preserreth the gift of Prophecy whereby is meant the Ministerial gift of opening and applying the Scripture to the edification of the Church before all other gifts then in the Church To these adde that Act. 2. 42. where the several parts of Gods publick worship performed by the Christians of the Primitive Church in their assemblies being reckoned up the Ministery of the Word is named in the first place as the chief of all the rest Vide Zanch. in 4. praec Col. 665. Adde also that 1 Cor. 1. 17. where Preaching is made the principal end of the Ministerial Calling Quest Quest Why is the house of God called the house of Prayer and not the house of Preaching Answ Answ 1. Prayer is here put for all parts of Gods publick worship as is shewed before and so Preaching is not excluded but included 2. This is most properly to be understood of the Temple at Hierusalem which is called the house of Prayer because this part of Gods worship was after a sort tyed to that place so as when they prayed in other places yet they were to turn their faces toward the Temple at Hierusalem as Daniel did Dan. 6. 10. But the Ministery of the Word was not in the same manner nor so strictly tyed to the Temple but might as well be exercised in other places viz. in the Synagogues 3. The Temple is also called the house of Sacrifice yet Sacrifice was not the principal Worship See 2 Chron. 7. 12. One Caution here to be added That as the excellency of publick Prayer must not cause us to contemn the Ministery of the Word so neither must the excellency of the Word preached cause us to dis-esteem the publick prayers of the Church but we must reverently esteem of both in their due places and degrees of excellency Use 1 Vse 1. Publick Prayer being one of the principal parts of Gods publick worship this serveth for reproof of two sorts of persons 1. Such as contemn this part of God's publick worship and shew contempt by absenting themselves from publick Prayers of the Church or by coming slackly to the same 2. Such as profane or abuse this part of Gods Worship viz. publick Prayer As 1. The Papists who many wayes abuse it 1. By using it in Latine not understood by the People 2. By praying to Saints and before Images 3. By Prayer for the dead 2. Many amongst us also who abuse publick Prayer viz. Such as perform this Exercise in the Congregation in a meer formal and customary manner without any true faith feeling or affection of heart so making but a lip-labour of it c. Matth. 15. 9. Vse 2 Vse 2. See that we make conscience of this part of Gods publick worship viz. to joyn with the Church and Congregation in publick Prayer upon all occasions remembring that God's house is and ought to be the house of Prayer and the Promise made to such publick meetings and Prayers of the Church Matth. 18. Wheretwo or three are gathered together c. Mark 11. 17. Is it not written My house shall be called of all Nations the house of Prayer Jan. 31. 1629. but ye have made it a denne of Theeves OF the third The Persons who should esteem and take the house of God or publick place of his Worship to be an house of Prayer and should use it accordingly that is to say should joyn with the true Church of the New Testament in performance of Divine and Religious worship viz. All Nations Gentiles as well as Jews Here then is a plain Prophecy of the calling of the Gentiles which was to be fullfilled long after in these times of the New Testament See Act. 13. Observ 1 Observ 1. It was the Will of God that the Gentiles should be called and gathered to the true Church in these times of the New Testament And that they should shew the fruit and effect of their Calling by their forwardnesse to joyn with Gods people in the true worship of God and that in the solemn place appointed for it This is here signified when it is said That all Nations should call the house of God an house of Prayer This calling of the Gentiles is foretold also in many other places of the Prophets Esay 2. 2. In the last dayes c. all Nations shall flow to the Mountain of the Lord. Esay 60. 3. The Gentiles shall come to the light of the Church Zephan 2. 11. The
in it self a decent and reverent gesture and such as had then bin of very ancient use in the Church Observ Observ That though the Word of God do not expresly tye us to any one particular gesture in Prayer for in Scripture we have examples of divers kinds of gestures used besides kneeling and standing yet nevertheless it is fit for us herein to conform our selves to the good and laudable custome of the Church wherein we live so far as that custome is warranted by the Word of God that is to say so far forth as no gesture is used but such as is reverent and decent serving â—o express the inward humility and devotion of our hearts towards God Now the most humble and reveâ—ent gestures of all other and most commended to us in Scripture are kneeling and standing especially kneeling or bowing the knees before God in token of humility c. and therefore this gesture is sometiâ—es put for Prayer it self Ephes 3. 14. which being so it seems most fit for us to accustome our selves to this gesture of kneeling especially in our set and solemn Prayers and the rather because it is the most general custome of our Church and required also by Authority in the publick Prayers of the Church yet so as that it is not unlawfull but lawfull and fit sometimes also to use the gesture of standing or some otâ—er reverent gesture in Prayer so it be without offence of the Church and at such time especially when we cannot conveniently use kneeling Of the second When ye are Praâ—ing forgive if ye have ought c. Doctr. Doctr. A duty required of all Christians when they set themselves to pray or call upon God if they would have their Prayers accepted they must freely forgive such as have wronged or offended them laying aside all malice and grudg with all desire and purpose of revenge against them 1 Tim. 2. 8. Pray without wrath Reasons Reasons 1. Prayer must be made in Faith as we have heard before in the former verse Now Faith worketh by love Gal. 5. 6. and it is the property of love to forgive wrongs and injuries Ephes 4. 32. 2. True Prayer must be joyned with the practice of Repentance for God heareth not sinners Joh. 9. 31. that is such as live in known sin without Repentance Now there can be no true Repentance without forgiveness of such as wrong us Repentance being a forsaking of all sin and consequently of the sin of malice and revenge against others which cannot be without forgiveness 3. One main thing which we are to ask of God in Prayer especially in our set and solemn Prayers is the forgiveness of our sins but this we cannot do with any comfort or assurance to be heard unless we do forgive others that have wronged us This is taught us in the 5th Petition where we pray to God to forgive us as we forgive others c. Quest 1 Quest 1. Is this forgiveness of wrongs required onely at such time as we pray or call upon God and not at other times Answ Answ Yes it is required at all other times whensoever we are wronged but it is in special manner required when we come to God in Prayer to shew 1. That if we have not before freely forgiven our enemies and such as wrong us yet then we must lest otherwise if we come in wrath or malice to pray God do utterly reject our Prayer as abominable 2. To shew that if we have before forgiven others which have wronged us yet we are then and upon that occasion to renew in our selves this practice of love in forgiving others labouring to find and feel it in our own hearts at that time especially Quest 2 Quest 2. How can we forgive wrongs done to us seeing such wrongs are offences against God and he onely can forgive sins Answ Answ In such wrongs consider two things 1. The offence against God and breach of his command This God onely can forgive 2. The injury or offence done to us also either in our body goods or good name And this we may and ought to forgive when we come before God to Pray Quest 3 Quest 3. How far forth are we bound to forgive wrongs and offences when we come before God to pray Answ Answ Simply and absolutely in respect of bearing any malice or grudg or any revengeful mind against such as wrong us Levit. 19. 18. But we are not alwayes bound to forgive in regard of seeking recompence or satisfaction for the hurt oâ— damage done to us in our bodies goods or good name but if it be some great damage which we cannot bear without being much hindred in our outward estate or in duties of our Calling or Gods service we may in this case lawfully seek satisfaction from such as have so wronged us so it be by lawfull means that is to say by help of the lawfull Magistrate and of good humane Laws ordained to this end Alwayes provided that this be done according to the rules of charity that is to say 1. That we do freely forgive the party offending us in regard of any malice or grudg at all against the person yea that we love the person and be ready to do him good 2. That we do not go to law or seek to the Magistrate in the first place but after we have first tryed other more private and gentle means 3. That when we have advantage in Law against him that hath wronged us yet we do not use extremity but practice Christian moderation Phil. 4. 5. Quest 4 Quest 4. Whether are we bound to forgive in case the party offending us do not confess his fault or ask forgiveness c. Answ Answ Yes we must absolutely and freely forgive howsoever though the party shew no remorse for his fault c. Object Obâ—ect Luke 17. 3. If he repent forgive him Answ Answ 1. Some think our Saviour doth not there speak of forgiveness in regard of bearing malice or grudg against the party for this forgiveness is alwayes and absolutely required whether the party offending us do repent or not but of proceeding to the publick censures of the Church against such parties having wronged us that there should be no such proceedâ—ng in case the party shew remorse and humiliation towards us Sic Perk in Matth. 6. 12. Compare the plaâ—e with Matth. 18. 2. If we understand it of forgiveness in regard of bearing grudg of heart then we may so take it that although we are absolutely bound to forgive yet especially and much more if the party offended shew sorrow and repentance Vide Stellam in locum Vse 1 Use 1. See what to think of the Prayers of such as do not forgive such as have wronged them but live in malice wrath or desire of revenge against others and yet come to pray unto God in publick and private such Prayers are so far from being accepted of God and being available to obtain blessings that on the contrary they
and wickedness Observ 3 Observ 3. Though they had bin sufficiently convinced before of the Calling and Authority of our Saviour both by the testimony of John Baptist as also by the Doctrine and Miracles of Christ yet such is their malice and envy against our Saviour that they cannot or will not see the truth and lawfulness of his Calling but do make question of it c. Hence observe the nature and effect of envy and malice against the persons of otherâ— that it doth so blind the eyes of those in whom it is that they cannot or will not see the Calling and gifts of others which are eminent in the Church and do excell themselves in Graces because they hate and envy them Thus it was with the Scribes and Pharisees and other malicious enemies of our Saviour Christ their minds were so blinded with malice and envy against his person because he reproved and taxed their sins by his life and Doctrine that they could not see the excellency of his gifts nor dignity of his Calling that it was from God and that he was the Messiah but they now make question of his Calling and Authority notwithstanding all the means they had formerly had to convince them of his lawful Calling and Authority See this in other examples Saul hating and envying David this hatred and envy did so blind his eyes that he could not see the gifts and Calling of David that God had called and chosen him as a fit person to be King after him and therefore he persecuted him and sought to keep him from the Kingdome So Joseph's brethren were so blinded with envy against Joseph that they could not see the eminent gifâ—s which were in him nor the Calling of God by which he had called and appointed him to have preheminence above them So at this day this is the cause that many cannot or will not see nor acknowledg the eminent gifts and Calling of Gods Ministers and others that are of eminent place and gifts in the Church because they hate or envy their persons and this hatred and envy doth so blind their minds that they cannot see that which is most apparent to be seen Vse Use For admonition to every one of us Take heed of conceiving hatred or envy against the persons of others especially of such as are of eminent plâ—ce and Calling and of eminent gifts in the Church lest this do so blind our minds that we cannot see the eminent gifts and Calling of such nor make any good use thereof Take heed of conceiving dislike hatred and envy against the Ministers of God or others that are of eminent gifts or place in the Church lest this do so blind thy mind that thou canst not see or acknowledg their Calling and gifts and consequently not profit by the same no not by the gifts of thine own Pastor c. but thou wilt be ready to question his Calling and gifts though never so apparent and though never so well approved in the Church Observ 4 Observ 4. In that these chief Priests Scribes and Elders do make question of our Saviour's Authority to Preach and to reform abuses in the Temple upon this ground because he had no ordinary outward Calling or allowance from themselves who were then the chief Rulers of the Church and because also he was not of the Tribe of Levi of which those ought to be by the Law who took upon them the publick Office of teaching in the Church Hence we may learn that it is the manner of false teachers and of counterfeit Pastors and Ministers of the Church to stand too much upon an outward and ordinary Calling of the Church and upon an outward personal succession of Pastors and Ministers in the Church and therefore they are apt and ready to oppose all such as want the outward and ordinary Calling and Succession and to exclude them from being lawful Pastors and teachers of the Church especially if they teach any Doctrine which seemeth new or strange though it be not so but the old truth and if they plainly reprove sin and tax abuses in the Church Thus did these Priests and Scribes deal with our Saviour as here we see And thus dealt the Priests and Pharisees with John Baptist Joh. 1. 25. Because he taxed abuses and brought in a new Doctrine and a new Sacrament and yet had no outward ordinary Calling from the Church therefore they made question whether he had any true Calling at all And thus do the Papists at this day they stand too much upon the ordinary Calling and succession of Pastors in the Church and hence it is that they take exception against Luther Zwinglius and other worthy Pastors and Ministers of our Church whom God hath stirred up extraordinarily of late times to be reformers of Religion because as they say they had no lawful ordinary Callâ—ng or succession from the true Church that is from the Church of Rome as they hold and therefore they deny them to have bin true and lawful Pastors and Teachers of the Church But to this we answer 1. That we deny the Church of Rome to be the true Church of God though it hath some truth of a Church in it in that it retaineth some parts of the true Doctrine of the Scriptures and hath also the substance of Baptism in it On the contrary in regard of the gross errours and corruptions in it it is a false and Anti-christian Synagogue of Satan and therefore we are not carefull to derive the Calling of our Ministers from that Church 2. We affirm and hold that Luther Zwinglius Oecolampadius and other Pastors of our Church which were the fiâ—st â—estorers of Religion in these latter times had an outward and ordinary Calling in and from the Church of Rome so far forth as the substance of the Ministerial Calling did remain in some sort in that Church even in the most corrupt times of it And this was sufficient to make them lawful Ministers of the Church if there were any lawful Ministry at all in that Church before Luther's time yet withal we grant that the calling of Luther and some others which were the first Reformers of the Church in this latter Age was in some respect extraordinary in that they were extraordinarily stirred up of God to renounce the gross Errours of the Romish Church and to preach and write against them c. In a word we do not hold it fit to tye the true Church or Pastors of it alwayes to an ordinary Calling and Succession in every respect forasmuch as God may and doth sometimes extraordinarily call and stir up some special persons in corrupt times to be restorers of Religion and instruments of reforming the Church See Perk. in Matth. 7. 16. pag. 239. Vide etiam Mason de Minister Anglic. l. 5. c. 14. Also Dr. Field of the Church lib. 3. cap. 39. Observ 5 Observ 5. Lastly see here how these chief Priests and Scribes do question and oppose the
not spoken by the chief Priests Scribes and Elders themselves as the words going before were but by the Evangelist concerning them affirming that if they should so answer viz. that John's Baptism was not from God but from men onely then they were afraid of the common peoples displeasure because they were much addicted to John and to his Ministry esteeming him as a true Prophet sent from God and consequently holding that his Baptism and Ministry was from God yea further they were not onely afraid in this case of the peoples displeaâ—ure but of a further danger viz. lest the people being incensed or inraged against them for this contempt of John's Ministry should make Insurrection against them and seek to stone them to death for so it is said Luke 20. 6. For all men The greatest part of the common people amongst the Jews at that time A Prophet indeed That is not a false Prophet but a true Prophet or special and extraordinary Teacher of the Church called and sent from God Now followeth the Instructions from the words before spoken of And first generally from them all Observ 1 Observ 1. Though they came very cunningly and politickly to examine and question with our Saviour about his Authority to entrap him and to bring him into trouble and danger c. yet here we see they could not prevail against him by their policy but he by putting another question to them touching John Baptist did so confound and perplex them that they know not what to answer but are fain to consult and reason together about the matter c. before they dare give an answer Hence learn the truth of that Prov. 21. 30. There is no Wisdome nor Counsell against the Lord. When men use their Wisdome and Policy against God that is to oppose the truth of God or to hinder his glory or to oppose the true and faithful Ministers or servants of God they must not look to prevail by such Policy or Wisdome for though they may prevail for a time and in some particular cases yet not wholly or finally for God will confound them at â—ength in their own Policies and practises so as they shall not be able to bring them to pass These Priests Scribes and Elders took craâ—ty counsel against our Saviour seeking by their captious question to entrap him and consequently they took counsel against God and his truth seeking to bring our Saviour into trouble and danger and so to hinder the course of his Ministery but they were not able to prevail against the Wisdom of God which was in our Saviour whereby he did so confound them that they knew not how to answer him and therefore are driven to consult upon the matter Thus when men will use their carnal wisdom and policy against God to oppose his truth or hinder his glory c. it is just with him to coâ—found them in their wisdome Esay 8. 10. Take counsel together and it shall come to nought c. For God is with us Therefore Psal 2. 1. it is said Why do the enemies of Christ and his Church rage and imagine a vain thing The Kings of the Earth and the Rulers take counsel against the â—ord c. But Verse 4. He that sitteth in heaven shall laugh at them c. Yea the Lord doth not only confound the wisdom and policy of such as set themselves against his truth and glory but he doth often take and overthrow them in their own craft and policy Joâ— 5. 13. as our Saviour here confounded these chief Priests Scribes and Elders even by their own question and so in digging a pit for him they fell into it themselves which is a â—unishment threatned in Scripture against the crafty and malicious enemies of God and of his truth and of his true Church and Servants Psal 7. 15. Vse Use For Admonition to all men to beware how they use their carnal wisdom or policy against God by opposing his truth or hindering his glory any way or setting themselves against his faithful Servants or Ministers lest God do not only bring their policy and crafty counsels to nought but also confound and overthrow them by their own craft and policy as he hath often done as we see in the examples of Absalom Ahitophel Haman c. Observ 2 Observ 2. See here one Point of carnal wâ—sdom in these enemies of our Saviour in that they being now in a perplexity and in doubt what answer to give unto our Saviour's question they do not rashly or suddenly proceed to make answer but first reason and consult together about the matter c. This shews how wiâ—e the children of this world are in their generation as it is said Luke 16. 8. yea wiser many times then the children of light See Jer. 4. 22. Now this Carnal Wisdom of these enemies of our Saviour which they shewed in consulting and reasoning together before they make answer in this doubtfull case I say this their carnal wisdom may teach us the practice of true Christian Wisdom in like case viz. That when we are brought into any great perplexity or doubt concerning any matter to be done or spoken by us we should not in such a case proceed rashly to speak or do any thing suddenly but first advise upon the matter both with our selves and with others which are able to give us counsel but especially to take counsel of God in his Word as David used to do in his doubts and perplexities Psal 119. 24. Thy Testimonies are my Counsellors This Wisdom we may learn even of carnal and wicked men what to do in doubtfull cases not to be rash or sudden in our words or actions but first to advise upon the matter Prov. 29. 20. Seest thou a man that is hasty in his matters There is more hope of a fool then of him On the contrary Ephes 5. 15. Walk circumspectly not as fools but as wise If wicked men be so wary and circumspect in their words and actions when they are about to speak or do that which is evil that they may prevent all inconveniencies and dangers like to ensue much more should we c. Now followeth the matter of their private reasoning or consultation together wherein they cast what inconveniences would follow if they should answer affirmatively to either part of our Saviour's question Observ 1 Observ 1. They cast what inconveniences or dangers to themselves are like to follow if they answer thus or thus either that John's Ministery was from God or from men but in the mean while they regard not the offence of God and dishonour like to come to him by their denying or concealing of the truth and that against their own knowledg this they fear not neither are troubled about it at all Hence learn That it is the property of wicked men to be more afraid of outward evils and dangers like to come upon themselves then of offending God or dishonouring him by sin More afraid of
worldly shame or discredit with men or of worldly losses or crosses in their outward estate of bodily pain sickness poverty c. then of offending God by sin See before Verse 18. of this Chapter Reason Reason They are more sensible of outward evils and dangers then of the evil of sin They do not know or feel the danger of this and therefore they fear not sin so much as outward evils Use 1 Vse 1. See the folly of the wicked fearing those things most which are least hurtfull and least to be feared as outward evils and contrarily fearing that least or not at all which is most of all to be feared viz. Sin and the offence of God by it c. like little children fearing bugg-bears which are not hurtful but not fearing the fire or water c. Chrysostom's Comparison Use 2 Vse 2. Take heed it be not so with us that we be not too feaâ—ful of outward evils and dangers which come to our bodies goods good name c. in the mean time not fearing sin and shipwrack of a good conscience c. Seeing this is the property and manner of wicked men take heed of being like them Esay 8. 12. Fear not their fear but on the contrary sanctifie the Lord in our hearts and let him be our fear Now to to fear God is to depart from sin c. Prov. 16. 6. Mark 11. 31. And they reasoned with themselves saying If we shall say From heaven he will say July 18. 1630. Why then did ye not believe him Observ 2 Observ 2. IF we shall say From heaven c. They presuppose that if they should acknowledg John's Ministery to be from heaven then they were bound to believe his Doctrine and that our Saviour might justly reprove them for not doing so hence gather That it is a sufficient reason why we should believe and imbrace any doctrine taught in the Church by the Ministers of it if it be so that we know or rest perswaded that the Calling or Ministery of such as teach it is from God and that they do teach that which they teach by vertue of such a Calling from God For in this case we are to imbrace the doctrine taught by such Ministers as the doctrine of God himself as the Thessalonians did Paul's doctrine 1 Thess 2. 13. This Point the chief Priests Scribes and Elders here may teach us Quest Quest How may we know or come to be perswaded that the Calling or Ministery of such as preach any doctrine to us is from God and that the doctrine it self which they teach is taught by vertue of such a Calling Answ Answ 1. We may know their calling to be from God by two things especially 1. If they be furnished of God with such gifts as are required to make them fit and able Ministers of the Church as the gift of knowledg and utterance in some measure 2. If they have an outward calling and allowance from such as are in authority in the Church to execute the Ministerial Function 2. We may know that the doctrine which they teach is taught by a calling from God if it be such as is agreeable to Scripture and grounded thereupon See Esay 8. 20. Use 1 Vse 1. See the sin of those who do not believe and embrace the doctrine taught in the Church by God's Ministers notwithstanding that they cannot but know and be perswaded that their Ministery and Doctrine is from God yet they contemn and reject the doctrine either neglecting to hear it or refusing to believe and yield obedience to it especially if the doctrine be such as crosseth their corruptions or maketh against their profit or pleasures c. then they will not believe it but question it and cavil at it much less will they obey it in life but practise the quite contrary Great is the sin of such they despise not man but God as the Apostle sayes 1 Thess 4. 8. and that against themselves as it is said Luke 7. 30. yea against their own knowledg and Conscience they are wilfull contemners of God and of his truth like those Job 21. 14. which say unto God Depart from us c. They shut their eyes against the clear light of God's Truth and Doctrine refusing to behold it No small sin but fearfull and damnable Joh. 3. 19. This is the condemnation c. No excuse for such as know and are perswaded that the Ministers which preach to them are called of God and that their Doctrine is true and sound agreeable to Scripture and yet do not embrace and yield obedience to it See Joh. 15. 24. If I had not done amongst them the works which none other man did they had not had sin c. Such shall one day know that they have had the Prophets of God among them Ezek. 2. 5. Vse 2 Use 2. To move all hearers of the Word to look unto it that they do indeed believe and embrace the Doctrine taught by the Ministers of God especially by their own Pastor so far forth as they do know or rest perswaded that such Ministers are called and sent of God and do teach the sound truth agreeable to the Scripture Think it not enough to be a hearer of the Word and Doctrine of God's Ministers but see thou truly believe and embrace it in thy heart and life as the Doctrine of God himself by which thou must one day be judged yea though the doctrine be such as be contrary to thy corrupt nature and hard to practise though it be above reason and hard to believe yet being from God thou must absolutely believe and obey it even against Reason and against Nature c. Use 3 Use 3. See how needful and profitable for the People to know and be perswaded of the lawfull calling of their own Pastor that it is from God and that his Doctrine also being grounded on Scripture is from God that so they may be moved to imbrace and yield all conscionable obedience to his 〈◊〉 and Ministery Gal. 4. 14. they received Paul as an Angel c. As it is needful for a Minister to 〈…〉 calling to be from God as we heard before Verse 28. so also for the people to be perswaded 〈…〉 of the calling of their Pastor c. Hence it is that Paul and the other Apostles do so often mention theâ—â—â—â—lling in the beginning of their Epistles to the Churches Mark 11. 33. And they answered and said unto Jesus We cannot tell And Jesus answering saith unto them Neither July â—… 163â— do I tell you by what Authority I do these things Observ 3 Observ 3. BUt if we say of men they feared the people c. They feared the peoples displeasure and lest they should stone them for speaking against John Baptist and his Ministry but they were not moved with any fear of God to confess the truth neither are they afraid of offending God by denying or concealing the truth Hence learn that wicked men