c. 4. In the calling and gathering of the Gentiles to the unity and fellowship of the Church See Psal 2. 6 8. Ephes 3. 3. c. By this means his Kingdom is enlarged much Use Use See our priviledge and happiness who live in these times since this clear and evident manifestation of the Kingdom and Regiment of the Messiah It is God's special mercy to us that we are born and live in these times since the coming of Christ in the Flesh because now his spiritual Kingdom and Government is more evidently manifested than it was before The Gospel is now more clearly â—aught and the gifts of the Spirit are more abundantly powred forth on the Church than before Christ's coming Christ himself also is 〈◊〉 ascended c. the Gentiles also whereof we our selvs are a part are now no longer shut out from the fellowship of the Church but are called and admitted unto it These things we see fulfilled which many Kings and Prophets that lived before Christ's Incarnation did greatly desire to see and yet could not Let us be thankful for this priviledge vouchsafed to us of God and make a good and right use of it Seeing Christ's spiritual Kingdom and Government in and over his Church is now so clearly manifested let us joyn our selves to this Church of Christ and yield our selves as dutiful Subjects of his Kingdom to be governed of him by the Direction of his Spirit and by the Rule of his Word Let us now kiss the Son lest he be angry c. as it is Psal 2. otherwise if we rebel against Christ and will not suffer him to reign over us we must look to be destroyed as his Enemies Luke 19. 27. Hitherto of the Reason or Ground of our Saviour Christ's Exhortation Now to speak of the Exhortation it self which is two fold 1 To repent 2. To believe the Gospel But before I speak of these particularly observe first two general Points of Instruction from the words Observ 1 Observ 1. In that our Saviour did chiefly insist on these two things in his Preaching namely upon the Doctrine of Repentance and Faith we learn That the Doctrines of Repentance and Faith should be in special manner taught and insisted upon by Ministers of the Word Our Saviour Christ in his Preaching chiefly urged these as we see here So did John Baptist as appeareth Math. 3. 2. compared with Act. 19. 4. So also did the Apostles as Paul Act. 20. 21. He witnessed to Jews and Grecians the Repentance towards God and Faith towards our Lord Jesus Christ Reas Reas These are main and principal Doctrines of the Gospel therefore reckoned among the fundamental Points of Christian Religion taught in the Primitive Church Hebr. 6. 1. The Foundation of Repentance from dead works and of Faith towards God Vse Vse Thiâ— should move Ministers much and often to preach these Doctrines of Faith and Repentance And the People of God should desire often to hear these Doctrines taught No Points of Christian Doctrine are more necessary or more useful These are such Doctrines as can never be taught too much because they can never be learned enough Observ 2 Observ 2. In that our Saviour preaching the Doctrine of the Gospel did exhort unto Repentance and Faith hence we may gather That the Doctrines of Repentance and Faith are taught onely in the Gospel as parts of it The Law discovereth Sin but sheweth no Remedy now Repentance is a Remedy c. This is true of Repentance Luke 24. 47. that Repentance should be preached in his Name that is in the Name of Christ as a part of the Gospel It is also true of Faith I mean of justifying Faith whereby we believe in Christ that it is taught onely in the Gospel as a part of it and not in the Law The Reason is because the Moral Law neither reveâ—leth nor teacheth Christ the Mediator therefore it doth not teach Faith in Christ the Mediator There is a kind of Faith taught in the Law which is a belief of God and confidence in him but not that Faith which apprehendeth Christ c. It is an Error to hold this to be commanded in the Law Now to speak particularly of these two Duties unto which our Saviour in his Sermon exhorted The first is To Repent The second To Believe the Gospel Quest Quest Seeing our Saviour doth first exhort to repent and then to believe the Question may be moved Whether Repentance be before Faith or Which of those Graces is first wrought in the heart Answ Answ The Order of these two Graces may be considered three wayes 1. In respect of Time and so neither Repentance nor Faith is first but they go together in time 2. In respect of their Nature and so Faith is in order of Nature before Repentance because a man must first be perswaded of his Reconciliation with God through Christ and of God's love towards him before he can truly love God again and he must first love God truly before he will truly hate Sin as offensive to God and turn from it 3. In respect of the manifestation of them in external fruits and so Repentance goeth usually before Faith because it sooner appeareth and is outwardly discerned by the fruits of it than Faith is And this may be one cause why Repentance is named before Faith in this and some other places of Scripture as Act. 2. 2. and Hebr. 6. 1. Now to speak of our Saviour's Exhortation to the practise of these Graces And first of the practise of Repentance which is first mentioned by our Saviour In handling whereof I will speak of these five things 1. Shew what Repentance is 2. The necessity of it 3. The signs or marks of it by which we may try whether it be in us 4. Speak of the Motives to stir us up to the practise of it 5. Of the Impediments that usually hinder from it Touching the first thing What Repentance is Answ It is a grace of the Spirit whereby a man is truly humbled for his sins and doth turn from them all unto God First I say it is a grace of the Spirit that is wrought in us by the Spirit of God to shew that we cannot repent of our selves but it must be given us of God 2 Tim. 2. 25. Jer. 31. 18 Further I add that it is a Grace whereby a man is truly humbled c. Where note that Repentance hath two parts whereof it standeth The first is Humiliation for sin The second is Conversion or Turning from sin to God both these must be in true Repentance 2 Chron. 7. 14. If my People shall humble themselves and turn from their wicked wayes c. Touching the first of these which is Humiliation for sin In it there must be two things 1. A true sight and feeling of our sins and of the Curse due unto them by the Law of God Psal 51. 3 I know my transgressions and my sin is ever before me So
were Herod's Courtiers and such as were of his Houshold so Beza on Matth. 22. 16. But to let passe the diversity of Opinions of this matter The Opinion of those seems very probable who think that these Herodians were a certain Sect among the Jews in our Saviour's time who among other Opinions held this That Herod King of the Jews was the Messiah because he lived and reigned about that time when the Jews expected the comming of the Messiah See Casaub contra Baron Pag. 46. and Scaliger in Euseb And this Opinion is the more probable because this Herod was not onely King of the Jews but a Jew born although his Ancestors were Originally Idumaeans See Casaub contra Baron Apparat. Num. 5. Sect. 3. 4. See afterward chap. 8. 15. and chap. 12. 13. Observ 1 Observ 1. Great men are often greatest enemies of Christ c. So these Pharisees and Herodians See this before observed upon chap. 2. v. 6. Observ 2 Observ 2. Though the Pharisees and Herodians were of different Sects holding contrary Opinions about the Messiah and therefore enemies one to the other in that respect yet they joyn together with one consent to seek the death of our Saviour Christ whence we learn one property of the wicked which is this that howsoever they are at variance and discord among themselves about other matters yet they all can agree in this to oppose Christ So did the Pharisees and Herodians here So also did the Pharisees and Sadduces Though they held contrary Opinions as appears Act. 23. 8. yet they consented in this that they were both malicious enemies to Christ So Herod and Pilate though they were enemies yet could agree and become friends to seek the death of our Saviour Christ Luke 23. 12. And as the wicked did thus consent and joyn together in league against Christ when he was upon Earth so also they have in all ages consented and agreed together to set themselves maliciously against the true Church of Christ though otherwise they disagree among themselves The Pharisees and Sadduces joyned against Paul Act. 23. 6. See Psal 83. Enemies of the Church are like Sampsons Foxes tyed by the tailes and their heads severed Judg. 15. Reas Reas Christian Religion whereof Christ is Author and which the true Church professeth and maintaineth is flat opposite and contrary to the corrupt disposition of all wicked men in the World Use 1 Use 1. See the extream hatred and Malice of Wicked men against Christ and his Church in that this causeth them to lay aside all other hatred and Enmity which is between them for other matters so as though they be never so great enemies in other matters and for other causes yet they can become Friends and Associates in setting themselves against Christ and his Church and against the Religion which it Professeth Use 2 Vse 2. Seeing the wicked though they disagree in other matters yet can agree and joyn in League against Christ and his Church let this move us much more to be carefull that whatsoever differences there are or may be amongst us in other matters yet alwayes to consent and joyn together with one heart and mind to seek the honour of Christ and the good of his Church Observ 3 Observ 3. In that we see such unity and consent among these wicked Pharisees and Herodians in seeking to murder our Saviour We learn further that unity and consent of it self is no sure note or mark of the true Church as the Papists teach for there is oftentimes great unity and consent among the wicked Enemies of the Church in the practise of wickednesse and in opposing the true Church Such unity was between these Herodians and Pharisees Such unity there was between the High-Priests and Elders and Pilate and Judas in putting Christ to death Such unity was amongst them that cryed out against Christ Crucify him Crucify him So also among the Idolatrous Ephesians crying out against Paul in behalf of Diana Act. 19. 29. So Revel 13. 16. See also Prov. 1. 11. Antichrist causeth all both Small and Great Rich and Poor Free and Bond to receive his mark c. All this proves that there may be great unity and consent among such as are utter enemies to the true Church therefore unity of it self is no sure mark of the true Church and the most learned Papists shew their ignorance in defending it to be so Unity in the true Faith and Doctrine of Christ and in the Profession and practise of true Religion is a note of the true Church but unity of it is not a note of it And therefore it is a vain thing for the Papists to boast as they do of the unity that is in their Church for if it were so as indeed it is not yet this would not prove them to be the true Church of Christ unlesse they can prove that they agree in holding and maintaining the true and sound Doctrine of Christ So much of the persons conspiring against our Saviour Christ Now followeth the manner of their Conspiracy They gathered a Councell Or took Counsell together for so it may be translated as Matth. 12. 14. By this phrase of speech it seems likely that they appointed a solemn meeting and assembly about this Consultation to deliberate how they might put our Saviour Christ to death and no doubt but they consulted how they might accuse him of some crime for which he might be put to death by Authority of the Magistrate This was their purpose and they went not rashly about it but very warily and politickly consulting about it c. Observ Observ The wicked are very wise wary and politick in compassing their wicked desires and purposes and in practising sin Luke 16. 8. The Children of this World are in their Generation Wiser then the Children of Light Jerem. 4. 22. My People is Foolish c. sottish Children c. they are Wise to do evill c. Prov. 7. 10. The Harlot hath a subtle Heart Act. 13. 10. Elymas full of subtilty And Luke 13. 32. Herod is called a Fox We have many examples in Scripture of this wicked Policy and Wisdome in practising sin How Wise and Politick was Saul in seeking the life of David 1 Sam. 18. How Politick was Absalon in Plotting against David his own Father to get the Kingdome from him 2 Sam. 15. 2. How Politick was wicked Jesabell in Plotting the death of Naboth and getting away his Vineyard for Ahab 1 King 21. So Herod in seeking to put our Saviour Christ to death so soon as he was born Matth. 2. So Matth. 26. 4. The Chief Priests Scribes and Elders consulted to take Christ by subtilty c. Thus Wise and Politick are the wicked in Plotting and practising sin And this we see to be true in daily experience The Covetous person is very subtill and Wise to compasse his Covetous practises of unjustice and Oppression The Ambitious person is very Politick in Plotting how to grow
stone or Mineral can cure thee of thy sins not all the Balm in Gilead not any power or skill of Man or Angel can cure thy diseased Conscience of one sin Only this Divine vertue that is in Christ can do it and therefore seek to him alone to be cured and not to other vain helps and remedie When thou feelest thy sins lye upon thy conscience seek not as many do to be cured by merry company or by following vain sports or recreations nor by going to the bodily Physitian to purge Melancholy as if this alone would cure thee all these are in this case Physitians of no value as Job said of his friends therefore trust not to them but go directly to Jesus Christ to be healed by that Divine Vertue which is in him So much of the Cause moving our Saviour to make enquiry after the Woman that had touched him Now followeth the manner and matter of his Enquiry Touching the Manner it is said He turned about in the preasse Now this he did no doubt chiefly to this end that he might see the woman behind him and by looking upon her might the more affect her and move her to come forth in open sight of the people and to make known the Miracle which was wrought in her Of this we shall speak upon Verse 32. where it is said He looked round about to see her that had touched him Touching the Matter of his Enquiry it is said He asked who had touched his Clothes He speaks not of the outward touching alone but as it was joyned with inward touching by faith Quest 1 Quest 1. Did he not know who it was that touched him Answ Answ Yeâ— he knew it well for at the very time of her touching him he shewed forth his Divine vertue and power in curing her Disease But he enquireth after her for other reasons 1. That by asking after her he might move her to come forth and shew openly what was done in her that so the Miracle might be made known for the glory of God and edifying of the people as also for the confirming of the faith of Jairus the Ruler of the Synagogue who was now going with Christ to visit his Daughter as we have before heard 2. That by this means he might give her occasion to testifie her thankfulness for the benefit of health which she had now received from Christ 3. That she coming forth to testifie her thankfulness by declaring the Miracle our Saviour might take occasion to commend her faith as he did afterward and to confirm and strengthen it by encouraging and comforting her 4. That by this his publike Enquiry he might stir up the people about him to take special notice of the woman and of the Miracle wrought upon her when she should make it known before them Quest 2 Quest 2. Why did not our Saviour himself publish the Miracle Answ Answ 1. To avoid all shew of vain-glory 2. He would have the woman her self report it that by this means the people might be moved to give the more credit to the Miracle hearing the party her self which was cured to report it out of her own experience Quest 3 Quest 3. Sometimes our Saviour forbade his Miracles to be published Why then was he so carefull to have this made known Answ Answ He did not at any time simply forbid his Miracles to be made known But 1. Not rashly and unadvisedly 2. Not unseasonably when it might do hurt by hindring his Ministery and Preaching 3. Not to such persons as were more likely to cavil at them than to profit by them as the Scribes and Pharisees But our Saviour saw it needful for this Miracle to be made known at this time for the Reasons above-mentioned Observ 1 Observ 1. Here then we learn That Christ's Miracles were wrought by him not to the end they should be buried in silence and kept secret but that they might be manifested and made known therefore himself was careful to have this Miracle made known So at other times as Verse 19. of this Chapter he bade him that was dispossessed of the Legion of Devils to go and tell his friends of it And for this cause the Miracles of Christ were not wrought in secret corners but in open and publike places and great Assemblies for the most part that so they might be known and taken notice of That which he speaketh of his Doctrine Joh. 18. 20. is true of his Miracles As he did not preach in secret so neither did he work Miracles in secret or in close corners but in such places where they might be known and taken notice of And to this purpose asso it is that the Evangelists were appointed to publish the Miracles of Christ in writing so leaving them upon record to the end of the world Reasons why it was necessary and fit for Christ's Miracles to be manifested 1. To prove him to be the Son of God and the true Messiah and so to confirm the faith of the Church in the Doctrine of Christ's Person and Office Joh. 20. ult These Miracles are written that ye might believe Jesus to be the Christ the Sonne of God c. So Joh. 1. 25. The works which I do in my Father's Name bear witness of me 2. To confirm and seal the truth and certainty of the Doctrine of the Gospel preached by him for this was one special end of the Miracles wrought by Christ and the Apostles Hebr. 2. 4. The Gospel began at first to be preached by the Lord and was confirmed to us by those that heard him God bearing them witness with signs and wonders and divers Miracles c. Therefore also this effect followed upon the Miracles of Christ that by them the people were confirmed in the faith of his Divine Doctrine as Mark 1. 27. What new doctrine is this say they For with authority he commandeth the foul spirits c. Vse 1 Use 1. See then how needful it is for us to be well acquainted with the Miracles of Christ and therefore diligently to read the History of them recorded by the four Evangelists that by reading and meditation of them we may have our faith strengthened in the doctrine of the Gospel in general and more especially in the doctrine of Christ's Person and Office Besides many other profitable Instructions which we may learn from the Miracles of Christ Use 2 Vse 2. See also how profitable and necessary it is for Ministers to take occasion in their publike Ministery to unfold and apply to the people the History of the Evangelists in which Christ's Miracles are recorded and set down c. Observ 2 Observ 2. In that he asketh Who had touched him thereby he implyeth That he knew that the woman had touched him after a special manner both outwardly with her hand and inwardly by faith though she did this secretly whence we may gather another evidence of Christ's Divine Nature in that he knew and took notice of things
and the three next following he proveth the Crime of which he accused them by an example or instance which he giveth of two particular precepts of the Word of God which they rejected and disannulled by their Tradition Where 1. Our Saviour layeth down or alledgeth the precepts of the Word of God which he chargeth them to abrogate Ver. 10. 2. He layeth down their contrary unwritten Tradition which they opposed against the written Word Ver. 11 12 13. Where he shews how they abrogate God's Word by that Tradition Touching the alledging of the precepts of the written Word of God in which our Saviour instanceth we are to consider two things 1. The manner of alledging them viz. the name of Moses the Pen-man of those Books of Scripture out of which the precepts are cited Moses said c. 2. The matter and substance of the precepts which are two in number The first Being a precept of the Morall Law even the Words of the fifth Commandement recorded Exod. 20. 12. Deut. 5. 16. Honour thy Father and thy Mother The second Being a precept or Ordinance of the Judiciall Law which was the Law of punishments for Breakers of the Morall Law enjoyning the penalty of Death to be inflicted on such Children as did break the fifth Commandement and that in a high degree by cursing or speaking evil of their Patrents in these words Whosoever shall speak evil c. which Judiciall Law is found written Exod. 21. 17. and Levit. 20. 9. First Of the manner of alledging these precepts of the Law of God Quest Quest Where did he say it Answ Answ In his written Books before mentioned Moses said So saith our Evangelist here Yet Matthew 15. 4. it is said God Commanded c. The reason is because Moses was imployed of God as his Instrument and Secretary in writing of the Law and whatsoever he wrote and in writing delivered to the Church in those Books of his before mentioned he wrote it by Authority received from God himself and that immediately St. Mark ascribeth that to Moses which St. Mathew attributeth to God that he might commend to the Church the Divine Authority of the Books of Moses Observ Observ Here take notice of the Divine Authority of the Books of Holy Scripture that though they were written by Men as Instruments imployed of God in that service yet they contain no other but the Divine and Heavenly Doctrine of God himself So that what Moses wrote in his five Books which we have it is the Doctrine and Writing of God Hos 8. 12. I have written to him that is to Ephraim the great things of my Law c. So all that is written in the rest of the sacred Books of the Old and New Testament is no other but the very Word and Doctrine of God himself Acts 1. 16. The Holy Ghost spake by the mouth of David in the Book of Psalms The reason is because all the Pen-men of Scripture wrote those Books of Scripture by immediate extraordinary direction and assistance of the Spirit of God instructing them infallibly both in the matter and manner of Writing 2 Tim. 3. 16. All Scripture is given by inspiration of God c. 2 Pet. 1. 21. Prophecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost Quest Quest. How to know and be assured that the Scriptures were written by immediate Divine inspiration and consequently that they contain the Doctrine and the Word of God himself Answ Answ The main and principall means to be assured hereof is by the inward infallible testimony of the Holy Ghost in the consciences of Men especially of the Elect of God when they read the Scriptures or hear them read or preached This inward testimony of the Spirit is the onely means abled undoubtedly to perswade the conscience that the Scriptures are the Word of God If no man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12. 3. Then much less can any come undoubtedly to be perswaded that the whole Scripture is the Word of God but by inward testimony of the Spirit sealing it to his heart Now this Testimony is especially found and felt in those that do unfeignedly desire and endeavour to obey the Will of God revealed in his Word Joh. 7. 17. If any man will do his Will he shall know of the Doctrine whether it be of God c. But besides this inward testimony of the Spirit there are also sundry other proofs and evidences which may be drawn from the Scriptures themselves which are sufficient to convince the conscience of any not willfully blind that the Doctrine of the Scripture is the Word of God so as they cannot in conscience deny it though otherwise they have not Grace to yield obedience to it as the Word of God I will not speak of all but of some of the principall of those evidences by which our consciences may be settled in the truth of this weighty Point and by which we may be armed against profane Atheists and all that deny or call in question the authority of the Scriptures The proofs are these which I will but briefly touch 1. The Power and Efficacy of the Scriptures in working on the inward Souls and Consciences of men both to humble them in the sight and sense of their sins and to raise them up and comfort them being humbled No Writings or Doctrine of Man hath like Power Hebr. 4. 12. The Word of God is quick and powerfull c. See also 1 Cor. 14. 25. 2. The Antiquity of the Scriptures for the Books of Moses are more antient then any humane Writings setting down the Originall and first History of things done from the beginning of the World which other Writers either knew not at all or borrowed them from Moses and corrupted them with many Fables and untruths 3. The wonderfull Harmony and Consent that is found to be in the Books of Scripture among themselves though they were Written by sundry persons at sundry times and in different Ages of the World And though there be some shew of difference or contrariety in words sometimes yet all such places as seem to differ and to be at jarr are sufficiently reconciled by those of the Church who have laboured therein 4. The fulfilling of the Prophesies found in Scripture in their due and appointed times even unto this very Age in which we live For example The Israelites going into Aegypt and being delivered thence again and coming into Canaan The seventy years Captivity of the Jews and their deliverance by Cyrus who is also named by the Prophet above a hundred years before he was born Isa 45. 1. So also the time and manner of Christ's coming in the Flesh the calling of the Gentiles destruction of Hierusalem revealing of Antichrists c. All these and many other things foretold in Scripture are already fulfilled and other things are daily more
and hear of so many corrupt false and erroneous Teachers in the Church or out of it as Papists Anabaptists Lutherans Armintans c. Thus it hath been in all former Ages of the Church and God hath appointed to suffer it so to be for the causes and ends before mentioned Therefore no cause to be offended hereat or to grow in suspicion or dislike of the true Religion because there are so many Sects of false Teachers which labour to corrupt the same Use 2 Use 2. See what need there is for God's People in all Ages to be well grounded and setled in the sound Knowledge and Belief of the truth lest otherwise they be plucked away with the Errours and false Doctrines of corrupt Teachers and fall from their own stedfaastness in the true Faith and Religion of Christ So we in this Age and time of the Church See also what need to be very wary and circumspect in shunning all corrupt and erroneous Doctrines But of this more in the next Point Observ 3 Observ 3. That it is the duty of Christians carefully to shun and avoid all corrupt and erroneous Doctrines and erroneous Opinions of men in matters of Religion which are either contrary to the Word of God or not grounded upon the same Our Saviour warns his Disciples to take heed of the Leaven of the Pharisees and of Herod that is to reject their corrupt Doctrine and Opinions and to be far from believing or embracing the same either in Judgment or Practise So Deut. 13. 1. If there arise among you a Prophet and say Let us go after other Gods Thou shalt not hearken to the words of that Prophet So Matth. 7. 15. Beware of false Prephets It is to be understood not so much of shunning their Perâ—ons though they are also to be avoided as of shunning their false Doctrine Hebr. 13. 9. Be not carried about with diverse and strange Doctrines 2 Pet. 3. 17 Seeing ye know these things before beware lest ye also be led away with the Errour of the Wicked c. Matth. 24. 4. Take heed no man deceive you c. 2 Joh. 10. ver If any come and bring not this Doctrine c. Reas 1 Reas 1. Erroneous and false Doctrine is odious to God Revel 2. 15. Christ sayes He hateth the Doctrine of the Nicolaitans Therefore such Doctrine should be hateful to us and we are to shew our hatred by careful shunning the same Reas 2 Reas 2. There is great danger in embracing erroneous Doctrine for this draws men into Errours in life and practice and so is a main cause of Sin and Wickedness of life Hence it is that corrupt and heretical Teachers have alwayes for the most part been men of profane and wicked life So the Pharisees and Sadduces in our Saviour's times So afterward the Nicolaitans Arrians c. So the Papists at this day Quest Quest How far are we to shun corrupt Doctrine Answ Answ 1. So as not to embrace or consent to it either in Judgment Affection or Practice 2. So as to oppose our selves against it by all means so far as our Calling will warrant us especially Ministers Vse 1 Use 1. For reproof of such as are so farr from this careful shunning of Errours and false Doctrine that they are ready to believe and embrace such corrupt and erroneous Doctrine and Opinions especially if those Errours be taught or holden by such men as are of great place and Learning or by such whose Persons they affect or esteem highly of or agree to corrupt Nature c. Many are so weak and unstable in matters of Faith and Religion that like Children they are ready to be tossed to and fro with every wind of false Doctrine and corrupt Opinions of men which they hear or take notice of especially if those Errours or Opinions seem plausible and carry some shew of truth then they soon embrace them and rashly give consent to them without further trial and examination of them by the Word of God Vse 2 Use 2. To exhort and stir us up to the conscionable practise of this Duty viz. Carefully to shun and avoid all corrupt and erroneous Doctrines of men in matters of Religion and to be far from embracing or consenting to them either in our Judgment or practice though they seem never so plausible and carry shew of truth yea the more plausible they are the more dangerous and so the more to be taken heed of It is not enough for us to receive and hold the truth in matters of Religion but we must also reject and renounce all errours contrary to the same yea hate and detest such errours and keep our selves by all means from being seduced by them Especially shun the errours of our own times as the Doctrine of Popery Arminianism c. Helps to further us in this Duty of shunning erroneous Doctrines and Opinions and to keep us from embracing or consenting to them 1. Pray unto God to lead us by his Spirit into all truth and to preserve and keep us from Errours and false Doctrine Seek to him also for the Spirit of Judgment and Discretion whereby we may be enabled to discern things that differ as the Apostle speaketh Phil. 1. 10. 2. Labour to be well grounded and stablished in the sound truth of the Word of God but especially in the principles of Christian Religion To this end use all good means as diligent hearing of the Word reading of the Scripture and other sound and orthodox Treatises Conference with such as are of sound Judgment c. Matth. 22. 29. Ye do err not knowing the Scriptures c. 3. Labour not onely for sound Knowledge of the Word of God but withal see that we do entertain the Love of the truth in our hearts lest otherwise God do justly give us up to believe lies and errours 2 Thes 2. 10. Because they received not the love of the Truth For this cause God shall send them strong Delusions to believe a Lie 4. Make conscience to practise all known truths which we have learned out of the Word of God This is a good means to be preserved from Errours and false Doctrine 1 Tim. 1. 19. Paul bids him hold Faith that is he Doctrine of Faith and a good Conscience together The latter being a help to the former And therefore he addeth that Hymenaeus and Alexander having put away a good Conscience made Shipwrack of Faith 5. Try and examine all Doctrines and Opinions of men by the Touch-stone of the Word of God before we embrace them for currant Be not too hasty in receiving or embracing any Doctrine or Opinion till we have first examined it by the written Word especially if it be a new Doctrine which we have not before heard or if it seem in any sort to cross or contradict any Principle of Religion or other known truth wherein we have been formerly instructed 1 Thes 5. 21. Prove all things hold fast that which is good 1 Joh. 4.
a condition in God's heavenly Kingdom Vse 2 Vse 2. See here a forcible motive to move and encourage us willingly to suffer Death or to part with our bodily Lives for the profession of Christ and of the Gospel if at any time we shall be called of God unto it Consider the excellent and blessed Reward promised to us for so doing viz. the Reward of eternal Life and Glory in Heaven after this Life ended An eternal weight of Glory A Crown of Life shall be given us So we shall gain much more then we lose by losing this Temporal Life we shall gain eternal Life This losse shall be no losse to us but the greatest gain that may be If to dye any Death be a gain to the Saints Phil. 1. 21. then much more to dye for Christ or the Gospel No Death indeed but an exchange of Temporal Life for Eternal of Earthly for Heavenly A gainful exchange as of Copper for Gold c. We lose not our Lives but lend them to the Lord for a time to receive them with advantage Think well of this excellent Reward of eternal life promised to such as lay down and lose their Temporal lives for Christ's cause and the Gospel's that it may encourage us to do it willingly if God call us thereunto Moses in suffering Affliction with God's People had respect to the recompence of Reward Hebr. 11. 26. So must we if we would willingly suffer Death for the Name of Christ or for the Gospel we must look beyond Death at the joy set before us as Christ did Hebr. 12. 2. This will make us willingly to part with this Life and to imbrace Death for Christ's sake c. When Stephen was ready to Suffer Death for the Name of Christ he looked up stedfastly into Heaven and saw the Glory of God and Jesus standing on the Right hand of God So must we by Faith labour to do c. This will comfort and encourage us against Death and cause us willingly to lay down our lives for Christ c. Thus have the Martyrs comforted themselves at the time of their Death with the hope of eternal life which they expected after this Life Mr. Bradford to his fellow Martyr Be of good comfort saies he we shall have a merry Supper with the Lord this Night c. Saunders kissing the Stake said Welcome everlasting Life John Noyes kissing the Stake also said to his fellow Martyrs We shall not lose our Lives in this Fire but change them for a better and for Coals have Pearls c. Observ 3 Observ 3. Our Saviour doth not say Whosoever shall lose his Life c. But whosoever shall lose it for my sake c. Here we are taught That it is not simply the suffering of Death or of any other affliction which hath the Reward of eternal Life promised unto it but it is suffering in a good cause which shall be so Rewarded Not all that suffer shall be partakers of eternal Life but such as suffer for well-doing for professing Christ and the Gospel and for giving testimony to the Truth of God 1 Pet. 4. 16. If any man suffer as a Christian let him not be ashamed but glorifie God c. Matth. 10. 39. He that loseth his Life for my sake shall find it Martyrem facit non poena sed causa Cyprian Though a man could suffer not one but many Deaths yet if it be not in a good Cause as in way of well-doing and for the keeping of a good conscience he is never the nearer to eternal Life 1 Cor. 13. 3. Though I give my Body to be burned and have not love it profiteth me nothing that is if I do it not out of true love to God and Man and to a right end as for the glorifiing of God by constant profession of his Truth or otherwise Use 1 Vse 1. See what to judge of such as suffer Death in evil Causes or for evil ends as either for vain-glory as the Heathen to shew contempt of Death and Fortitude of mind or in defence of errour or sin as Hereticks Donatists Papists c. No promise of Reward to such c. Vse 2 Vse 2. See that if we would by suffering Afflictions or Death it self gain eternal Life it is not enough that we suffer but we must see it be in a good Cause as in the cause of Christ or of the Gospel for profession of the Truth or otherwise for the keeping of a good conscience This is the main thing to be looked to in Suffering The matter is not what we Suffer but for what cause and to what end c. Observ 4 Observ 4. For my sake and the Gospel's In that our Saviour joyneth these two together Himself and the Gospels as one and the same cause of loving Life and of Suffering Death Hence we may gather That to Suffer Death for the Gospel of Christ is to Suffer it for Christ himself And that these two causes of Suffering Death are one and the same in effect and substance neither can they be divided or severed one from the other He that loseth his Life for Christ's sake loseth it for the Gospel's and he that loseth it for the Gospel's loseth it for Christ's Therefore our Saviour here joyneth these two together as one and the same in substance For my sake and the Gospels So Revel 2. 13. To the Church of Pergamus Thou holdest fast my Name and hast not denyed my Faith in the dayes wherein Antipas my Martyr was slain among you c. My Name That is The profession of Me. My Faith That is My Doctrine of Faith Reason There is a near affinity and special relation between Christ and the Gospel and that in three respects 1. In that Christ as He is God is the Authour and efficient cause of the Doctrine of the Gospel It is not a Doctrine devised by Men or Angels but proceeding from God the Father Son and Holy Ghost as from a Fountain 2. In that Christ as Mediatour doth reveal this Doctrine from the bosom of his Father See Joh. 1. 17 18. 3. In that Christ is the main substance and matter of the Gospel which is contained in it The whole Doctrine of the Gospel is concerning Christ directly or indirectly either concerning his Person and Office or concerning the Benefits we have by Him or the means of applying Him c. Use Use To be a motive and encouragement unto us willingly to lay down our Lives and to suffer Death not onely for Christ's sake but also for the profession of his Word and Gospel to seal and confirm the Truth of it even with the loss of our Lives if we shall be called so to do as the Martyrs have been To encourage and move us hereunto let us know and consider That in laying down our Lives for the Gospel we do lay them down for Christ himself whose Gospel it is and who is himself not onely the Authour and Revealer but
seeing our Saviour threatens to deny such before his Father c. Mat. 10. 33. Others confess Christ in word and deny him in life and practice like those Tit. 1. 16. who profess they knew God but in Works deny him being abominable disobedient c. Use 3 Use 3. To stir us up to the conscionable practice of this Duty of confessing Christ and our Faith in him before men upon all occasions when we are thereunto called and that not onely in words but also really by tâ—e actions and carriage of our life yea thus we are daily and continually to confess Christ c. So also by suffering for his Name if we be called to it at any time And that we may thus make Profession of Christ we must pray unto God to enabâ—e us by his Spirit For no man can say that Jesus is the Lord but by the holy Ghost 1 Cor. 12. 3. Ruleâ— for the right performance of this duty of confessing Christ before men especially for vocal Confession in words see before Ver. 29. Mark 8. 38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinfull Generation Jan. 29. 1625. c. Observ 2 Observ 2. THat it is our duty not onely to profess Christ but also his Word and Doctrine before men It is not enough to believe and embrace the truth of it in heart but we must make outward Profession of it before men as occasion is offered when it makes for God's Glory and the edifying of others Confession of Christ and of his truth must go together and not be severed Therefore our Saviour here threatens that he will be ashamed not onely of such as do not confess him but also of such as do not confess his words before men to shew that he requires the Confession of both Therefore also before Ver. 35. where he spake of suffering death for the Profession of his Name he joins the Gospel with himself Whosoever shall lose his life for my sake and the Gospel's c. Rev. 2. 13. The Church of Pergamus is commended for holding fast his Name and for not denying his Faith that is the Doctrine of Faith Quest Quest How are we to make outward Profession of the Word or Doctrine of Christ before men Answ Answ 1. By a vocal or verbal confession and acknowledgment of the truth of Christ's Word and giving testimony to the same before men when we have a calling so to do And not onely by acknowledging and testifying the truth but also speaking in defence and maintenance of the same against the enemies thereof Jude 3. ver 2. By a real Profession of the Truth and Doctrine of Christ in our life and practice and that both by doing and suffering 1. By doing that is by yielding conscionable obedience to the Word of Christ and framing our lives by the Rule of it Phil. 1. 27. Let your Conversation be as becometh the Gospel of Christ c. 2. By suffering in defence of the Truth and Doctrine of Christ as the Martyrs have done in all Ages Rev. 6. 9. John saw under the Altar the Souls of them that were slain for the Word of God and for the testimony which they held Use 1 Use 1. See how needful it is for all Christians to be well grounded in the sound Knowledge of Christ's Word and Doctrine For else how shall we be able to make outward Profession thereof before men both by word of mouth and by the actions of our life yea by suffering for it c. Col. 3. 16. Let the Word of Christ dwell in you richly c. To this end be diligent in hearing this Word search the Scriptures by private reading and pray unto God to open our Understandings c. Seek to him who hath the Key of David Vse 2 Use 2. To reprove such as fail in this duty of professing the Word and Doctrine of Christ before men Some are so ignorant that they know not how to make Profession of it Some think it enough to know and understand the Doctrine of the Gospel to believe the truth of it and to hold and maintain it in Judgment though they make no outward Profession of it Some are afraid to make outward Profession of the Gospel lest they be ill thought of or ill spoken of by the Enemies of the Gospel or lest they bring themselves into trouble or danger of losing their goods liberty or lives Therefore in time of Persecution they deny or dissemble the truth yea sometimes abjure it rather than they will bring themselves into danger Others profess the Doctrine of Christ in word and tongue but deny it in life and practice living in gross and known sins contrary to the Word of Christ To such Hypocrites the Lord may say as he doth Psal 50. 6. What hast thou to do to declare my Statutes c. Magna profectò insania non credere Evangelio c. sed longè major insania si de Evangelii veritate non dubitas vivere tamen quasi de ejus falsitate non dubitares Picus Mirand Epist ad Nepotem suum pag. 342. Vse 3 Vse 3. To exhort to the conscionable practice of this duty of making outward Profession of the Word of Christ Think it not enough to know this Doctrine and to believe it in heart but be ready to make outward Profession of it to the glory of God and edifying of others Be ready to acknowledge the divine Truth and Doctrine of Christ and to give testimony unto it before men and that freely and boldly yea to stand forth in the defence of this Truth against the Enemies of it and not onely in time of peace but also in time of trouble and persecution even with the hazard and loss of our goods liberty and lives No troubles or dangers must make us shrink from the Profession of the Truth and Doctrine of Christ but we must stand to it and hold it fast even to the death as the blessed Martyrs did We must glorify God not onely by believing his truth but also by professing it before men Neither must it be onely a verbal Profession but real in our life and practice by conscionable obedience yielded to the Word of Christ yea not onely by an active Obedience but also by a passive by suffering for testimony of the truth yea dying for it if need be and sealing it with our Blood Use 4 Use 4. See that we are not to blame or censure any for speaking of the Word of Christ and professing it before others so they do it in due manner wisely seasonably with reverence to edification of others c. It is a duty required of them so to do Therefore take heed of censuring them for it as Hypocrites but on the contrary commend and encourage them Observ 3 Observ 3. That it is a great fault and sin in Christians to be ashamed of professing Christ or his Truth before men when they are thereunto called This
because he was begotten of God the Father from Eternity Therefore Joh. 5. 18. he called God his own Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Rom. 8. 32. Quest Quest How was Christ the Son of God begotten of God the Father from everlasting Answ Answ This is a high mystery of Faith impossible to be fully conceived or uttered yet that we may in some measure conceive of it aright we must know that Christ is said to be begotten of God the Father because he did from everlasting receive the beginning of his Person from the Father after an unspeakable manner I say he received the beginning of his Person from the Father not the beginning of his Essence or Divine Nature for that he hath of himself and from himself as well as the Father He is God of himself but he hath the beginning of his Person from the Father so that he is begotten of the Father not as he is God simply but as he is the Son Observ 1 Observ 1. The truth of Christ's God-head that he is not onely true Man but true and very God in one and the same Person yea equal with God the Father in respect of his Divine Nature and Essence See this Point proved Chap. 1. ver 1. Use 1 Use 1. To strengthen our Faith in this main Point of Doctrine and Article of Christian Faith touching Christ's God-head and to move us to hold and maintain the same against all Hereticks who have denied or opposed it either in ancient or latter times In the ancient times of the Church near unto the Age of the Apostles this Doctrine was greatly opposed by sundry wicked and blasphemous Hereticks as Ebion Cerinthus Arrius c. who stirred up great troubles and bloody persecutions against the true Church for maintaining this truth of Christ's God-head and eternal Generation from the Father And it is God's great mercy to us in these times that the Church is not troubled with such dangerous Hereticks as heretofore for which it behoveth us to be thankful Vse 2 Use 2. Hence gather That he is that true Messiah foretold by the Prophets and appointed of God to be our Saviour in that he is both God and Man in one and the same Person For such a one was the true Messiah to be and so was he described by the Prophets as Isa 9. 6. To us a Child is born c. His Name called Wonderfull Counsellor the mighty God c. And Isa 7. 14. He must be Immanuel God with us that is God incarnate c. Now then this Jesus the Son of the Virgin Mary being such a person as is both God and Man this proves him to be the true and onely Messiah or Christ ordained of God to be our Saviour and Redeemer The sum of the Gospel is that Jesus is the Christ Joh. 20. ult These are written that ye might believe that Jesus is the Christ the Son of God c. We must therefore imbrace him alone as our onely Saviour seeking Salvation in him alone c. Use 3 Use 3. See the cause why the Death and Sufferings of Christ though but short yet have sufficient Power and Vertue in them to satisfie God's Justice for the eternall punishment of our Sins and to procure and purchase God's favour and eternall Life for us namely because of the dignity of his Person that Dyed and Suffered for us being the Son of God and God himself c. See Hebr. 9. 14. called precious Blood The Blood of God Acts 20. 28. Use 4 Use 4. Teacheth us further That Christ is a most powerfull and sufficient Saviour c. See Chap. 1. ver 1. Mark 9. 7 8. And there was a Cloud c. Aug. 6. 1626. Observ 2 Observ 2. CHrist being the Naturall Son of God by eternall Generation by this we may see how such as are by Nature Children of Wrath do come to be Adopted and made the Children of God namely by believing in Christ the Naturall Son of God This is the way and there is none other Joh. 1. 12. As many as received him to them gave he power to become the Sons of God even to them that believe on his Name And Ephes 1. 5. we are said To be predestinated unto the Adoption of Children by Jesus Christ c. Gal. 3. 26. Ye are all Children of God by Faith in Jesus Christ. Reas 1 Reas 1. By Faith in Christ true Believers are most nearly united and joyned to Christ in a spirituall manner They become one with him and he with them They become Members of his Body Flesh and Bones Ephes 5. 30. Therefore they cannot but have one and the same heavenly Father with him they cannot but be his Brethren Rom. 8. 29. He is said To be the first-born among many Brethren Reas 2 Reas 2. By Faith Believers do apprehend and apply Christ's Righteousness whereby they are justified before God and being justified they are also adopted as Children c. Use 1 Vse 1. See what is to be done of all such as are yet in their Naturall estate and out of Christ Labour for true Faith whereby to believe in Christ and so to become one with him that in him thou mayst be accepted and as righteous adopted as the Child of God Thou must first be joyned by Faith to him that is the Natural Son before thou caust be an adopted Child of God by Grace Labour then for some measure of this Faith in Christ the Son of God that in him thou mayest also be accepted as the Child of God by Adoption To this end thou must have a true feeling of thy Naturall misery without Christ that in thy self thou art a Child of Wrath and not to only feel this but to be truly humbled for it c. Then thou must hunger and thirst after Christ and his Righteousnesse and God hath promised to satisfie thee therewith Matth. 5. 6. This very hungring and thirsting after Christ is accepted of God as a degree of Faith and upon this Faith he will accept thee in Christ as his Child Then being the Child of God thou art also sure to be an Heir of his heavenly Kingdom Rom. 8. 17. If we be Children then Heirs Heirs of God and Joynt-Heirs with Christ c. Use 2 Use 2. Comfort to true Believers being by Faith joyned to Christ the Naturall Son they must needs be Children by Grace and Adoption As certainly as Christ is the Naturall Son of God so certainly art thou his adopted Child c. no cause to doubt our Adoption built on a sure Foundation Now how great a priviledge is this to be a Child of God the greatest in the World 1 Joh. 3. 1. Observ 3 Observ 3. In that Christ our Saviour is the true and naturall Son of God we may hence take notice of the unspeakable love of God shewed to us and to the rest of his true Church and faithfull People and the great desire and care he had of our
as that which is done to him is accounted as done to Christ himself Therefore we are to do service to our neighbour by love Vse 1 Use 1. To reprove such as disdain or think much to do any mean or base office of love to their brethren especially to those of the meaner sort As to visit them in sicknesse or other distresse to relieve and help them in their miseries and necessities c. Many think it a disparagement to them to stoop so low as to perform these and such like offices of love and mercy to others But this shews want of true humility and charity which if it were in them at least in that degree as it should be it would cause them to think no duty of love too mean or base for them to perform for the good of their brethren Others again are all for themselves so given to serve themselves and their own turn to seek their own profit c. that they regard not to serve others by love The common sin of these times Vse 2 Use 2. It must teach and move us willingly to humble and abase our selves so far towards others as to make our selves their very servants in humility and love being ready and forward at all times to do the meanest office and duty of love and mercy for the good of our brethren especially if it be to further the spiritual good and salvation of their souls To this end consider that God hath created us and sent us into this world to this end that we should not live to our selves or serve our selves and seek our own good onely but that we should serve God in serving our brother and neighbour See therefore that we make conscience so to do Shall Christ Jesus the Son of God so far abase himself as to become a servant to us for our good and salvation and shall not we much more become one anothers servants in humility and love Mark 9. 36 37. And he took a Child c. Aug. 12. 1627. IN the former Verse we heard how our Saviour did by way of Precept or Admonition teach his Disciples the practice of true Humility shewing what was to be done of them if they desired to attain to true honour and preferment above others viz. That they must abase and humble themselves one below another by the practice of Humility c. Now in these two next Verses he confirmeth the same Doctrine by a reall Type or example of humility which he took occasion to set before their eyes viz. the example of a young Child which he took and set in the midst of them that by beholding him they might be the more moved and perswaded to labour and strive to the true practice of humility one towards another Quest Quest Why did he propound and set before them this example or pattern of Humility in the young Child Answ Answ Because he knew that it was the nature of man to be much more moved and affected with visible and â—ensible exampleâ— set before them than with bare words or Precepts onely when they are to be taught any point of Christian Doctrine or practice and therefore this Doctrine of Huâ—ility being a Doctrine so needfull for them as we have heard before and yet so hard to practice he doth teach it and urge it to them not onely by Precept but also by this visible example of a young Child set before them Observ Observ Hence gather the excellent use of the Sacraments of the Church for the better confirming of our Faith in Christ in that those sensible signs and Seals of Gods Covenant being added to the Word are more apt to affect us then the bare Word and Doctrine of Christ alone For by the Sacraments the Doctrine of the Word is made sensible not onely to our ears but even to our eyes hands taste c. and so is the more apt to affect us and to confirm Faith in us Therefore here take notice of the goodness of God towards us who knowing how apt we are to be led by outward sense and how hard we are to believe his Promises unless we do after a sort outwardly see and taste and handle them as it were therefore he hath herein condescended to our weakness in giving us not onely his Word but also his Sacraments as outward sensible signs and seals of the truth of his Word the more to help our Faith Let us be truely thankfull for this mercy and shew it by our reverent estimation of the Sacramentâ— and by our Religious and Conscionable use of them as occasion is offered Now more particularly in the words consider two things 1. Our Saviour's propounding or setting before hâ—â— Disciples this lively pattern of humility in the young Child which he took in his arms c. 2. His application of that example or making use of it to his present purpose for Instruction of his Disciples In that he takes occasion thereby further to commend and urge unto them the practice of true humility ver 37. Of the first In propounding this example to them he used a twofold action or gesture 1. He took the child in his arms 2. He set it in the midst of them He took a Child It is most likely it was some Child that was in the house where our Saviour and his Disciples now were in Capernaum Now he took the Child into his arms as appeareth in the words following which seem to be spoken by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Evangelist mentioning that last which was done first for he did first take the Child in his arms and then set him in the midst of them Now in that it is said he took him in his arms this shews it was but a small and young Child and so he is Called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little Child Matth. 18. 2. yet not so little or young but that as it seemeth he was able to stand and to go alone for in the sâ—me place of Matthew it is said that our Saviour called the Child unto him and set him in the midst of them Observ 1 Observ 1. Christ's special love and Affection to Mankind which was so great that he testified and shewed it even to young Children as here and at other times by admitting them into his presence and company setting them beside him Lukâ— 9. 47. taking them up into his arms and putting his hands upon them and blessing them as cap. 10. 16. And ver 14. he was much displeased with his Disciples for going about to â—inder the young Children from being brought unto him All this shews his great love and affection which he did beaâ— even unto little Children much more unto man-kind in general but especially unto his true Church This love to mankind and especially to his Church Christ Jesus shewed by manifold effects of it while he lived on Earth but especially by laying down his life for us Joh. 15. 13. So 1 Joh. 3. 16. Hereby perceive
19. 28. Ye which have followed me c. Reason Reason That by following Christ and conversing with him they might be fitted and prepared in time for their Apostolical Office c. Vse Use To confirm our faith in the doctrine of the Gospel taught and delivered to the Church in writing by the Apostles assuring us that it is indeed the doctrine of Christ himself which they received from his own mouth in as much as it is delivered to us by such as lived with Christ and were ear-witnesses of his doctrine and beholders of his Miracles by which it was confirmed Luke 1. 2. They delivered them unto us which from the beginning were eye-witnesses and Ministers of the Word This maketh much for the credit and authority of this doctrine of the Gospel 1 Joh. 1. 1. Now from that which is evil and discommendable here in Peter and the other Disciples Observ 1 Observ 1. That the Saints of God in this life are not free from all corruption of sin but are tainted with remnants of sin left in them after regeneration The disciples of Christ do here discover the corruption of heir Nature and some sinful infirmities as we have heard as spiritual pride and a mercenary mind c. Jam. 3. 2. In many things we offend all And Chap. 5. 17. Eliah himself was a man subject to passions c. Rom. 7. Paul complains of the corruption of sin dwelling in him after regeneration c. But of this often before See Chap. 3. 31. Use 1 Use 1. See the rashness of such as censure all for hypocrites who do discover some sinful corruptions or infirmities c. Vse 2 Use 2. Comfort to good Christians feeling and complaining of their sinful corruptions so they be truly humbled for them and daily strive against them c. From these they cannot be perfectly freed till death free them c. Observ 2 Observ 2. More particularly here in Christ's Disciples we are to take notice of some special corruptions which are natural to us all even to the Saints of God so far forth as they are in part unregenerate and carnal As 1. That by nature we are apt to think too well of our good works and obedience performed to God to be too well conceited of our obedience thinking better of it than it doth deserve or that we have done more than indeed we have in the service of God as we heard before of the young man Verse 20. He thought he had kept the Commandements c. Even Christ's Disciples here do speak of their good works and obedience with a kind of ambitious boasting c. 2. That we are by Nature apt in our obedience and good works performed to look too much at the reward or recompence to be given unto us for the same either in this life or after this life So here the Disciples For to this end as we have heard they make mention of this their obedience in forsaking all c. that they might know what Reward should be rendred to them for so doing And this is a natural corruption and fault in every one of us too much to look at the reward of our good works and obedience to God's Will and Commandment and to be too sollicitous about that reward The Devil knew this and therefore accused Job though falsly that he did not serve God for nought but because he made an hedg about him c. Job 1. 9. Reason Reason We are by Nature full of self-love which makes us so apt to seek our own good and benefit more than Gods glory Phil. 2. 21. All seek their own and not that which is Jesus Christs Not that it is simply unlawful to look at the reward of our obedience but that our fault is to look too much at it that is only or principally which is mercenary obedience Whereas we ought to obey and serve the Lord for his own sake though there were no reward promised 3. That we are also apt to be too hasty after the reward which God hath promised us for our obedience in this life and after this life We are apt to desire it too soon before the due time appointed To desire our wages before we have done all our work to triumph before the warfare be ended to sit down and rest before we be come to our journeys end Mark 10. 37. The sons of Zebedee were too hasty to be glorified with Christ and therefore he puts them in mind of suffering asking Whether they could drink of the Cup c. Contrà Esay 28. 16. He that believeth shall not make haste Vse Use The more natural these corruptions are unto us the more must we labour to see and be humbled for them and especially to resist and strive against them in our selves by all means as by prayer meditation in the Word of God c. Mark 10. 29 30. And Jesus answered and said Verily I say unto you There is no that hath left house or brethren or sisters or father or mother or wife or children or Lands for my sake and the Gospels But he shall Dec. 7. 1628. receive an hundred fold c. IN the former Verse we heard how Peter speaking in the name of all the Disciples made profession unto our Saviour of their obedience in forsaking all and following him which he did to the end he might know what reward they should have for so doing Now the Evangelist setteth down Christ's answer unto Peter professing their obedience in forsaking all c. and demanding what reward should be given them The answer consists of two parts 1. A promise of a rich reward which our Saviour maketh both to his Apostles and to all others that had forsaken any thing that was dear to them in this world for his sake and the Gospels Verse 29 30. 2. A Prophetical Admonition touching the apostacy of some that had seemed forward at first in profession of Christ and touching the Calling and Conversion of others who seemed farthest off from the Kingdom of God Verse 31. Of the first part The promise Consider 1. The manner of our Saviour's propounding it to Peter and the rest 1. With his usual Asseveration Verily The more to confirm their faith in the promise c. 2. Avouching it in his own Name and Authority I say unto you 2. The Matter or Promise it self in the words following Of the first we have often heard before Of the second The Promise it self The sum is this That whosoever he be that hath forsaken any thing that is dear to him in this world for Christ's sake and the Gospels shall be richly and plentifully rewarded of God both in this life and after this life First I will explain the words There is no man No Christian whatsoever man or woman of what estate degree or calling soever That hath left Or forsaken or been content to part with House or brethren c. That is any thing whatsoever which was dear unto him
Quest Quest What to do that I may obtain this blessing of forgiveness of my sins c Answ Answ Practise true Repentance which consisteth in these Duties 1. Examine thy Conscience by the Law of God touching thy sins to find them out in particular especially those thou hast been most guilty of The first step to repentance is to come to see thy sins truly Lam. 3. 40. Let us search and try our wayes c. 2. Labour to have thy heart touched with godly sorrow for all thy sins especially for those by which thou hast most offended God not a small or sleight sorrow but to have thy heart broken and rent with this sorrow To mourn for thy sins as one that mourneth for the losse of his onely son Zach. 12. 10. 3. Confess thy sins yea thy particular sins to God in humble and feeling manner accusing and condemning thy self for them that God may acquit thee Prov. 28. 13. 4. Labour for true hatred dislike and utter detestation of thy sins in heart and to shew it in life and practice by turning from them yea from all thy sins and by turning to God by holinesse and newnesse of life Jer. 4. 14. Wash thy heart from wickednesse c. Abhor evill and cleave to that is good Rom. 12. 9. 5. Lastly sue to God in Jesus Christ most earnestly for pardon and forgivenesse of thy sins not praying but crying unto him for the same and that with hungring and thirsting as after the greatest good in the World Then thou hast a Promise Esay 44. 3. I will pour upon the thirsty c. And thou must not onely sue earnestly to God but constantly never ceasing or giving over thy suâ—e till God hear and have mercy upon thee and manifest his grace and mercy to thy soul in pardon of thy sins as he will do undoubtedly if thou thus seek and sue to him for the same For he hath promised it Esay 55. 7. and in many other places and he is true in his Word If we acknowledg our sins he is faithfull to forgive our sins 1 Joh. 1. and to cleanse us from all unrighteousness Yea though sins red as crimson c. Esay 1. 18. Mark 11. 25. And when ye stand praying forgive c. May 9. 1630. Observ 2 Observ 2. IN that our Saviour exhorts his Disciples to forgive such as wronged them that so they might be forgiven of God that is might by this as by a pledg and testimony in their own consciences be assured that God had forgiven and would still continue to forgive them their sins hence we learn That one special means whereby we may come to know and be assured in our consciences that God hath pardoned and will hereafter pardon our sins in Christ is freely to forgive our enemies and such as wrong or offend us This is the Doctrine of our Saviour here and Matth. 6. 14. Reas 1 Reason 1. This free forgiving of enemies is an infallible mark and property of true love to our brethren and Love is a fruit of Faith which worketh by it Gal. 5. 6. Now where Faith is there must needs be forgiveness of sins Therefore by this fruit of love in forgiving others being felt in our hearts we may gather assurance that we have Faith and so that our sins are forgiven of God Reas 2 Reas 2. True love to our brethren which is shewed in forgiving wrongs must needs come from love to God for we first love God and then our brother 1 Joh. 4. 21. Now we cannot love God till we first have felt his love to us in the pardon of our sins 1 Joh. 4. 19. we love him because he first loved us Therefore hence it followes That free forgiving of others is the way to be assured that God hath forgiven us and will forgive us still Use 1 Use 1. See what to do if we would not only be partakers of this excellent benefit of forgiveness of fins but also come to know and be assured hereof in our own Souls and Consciences we must then labour for the practice of love in forgiving such as offend and wrong us If thou canst attain to this it will be as aseal and pledg in thy own heart to assure thee that God hath forgiven thy sins and will also forgive thee for time to come so often as thou shalt fall through infirmity and shalt renew thy repentance Vse 2 Use 2. Comfort to such as feel this practice of love in their hearts that they can and do freely and from the heart forgive such as wrong them c. From this love shewed to thy brother thou mayst conclude thy love to God and consequently God's love to thee in forgiving thy sins See Luke 7. 47. Thou needst not go up to Heaven to know whether thy sins be forgiven but look into thy own heart whether thou canst and dost forgive such as wrong and offend thee c. If thou canst forgive and love thy enemies and do good to them that hate or wrong thee and all this of Conscience to God in obedience to his Will then mayst thou hence gather assured comfort to thy soul that thy sins are forgiven of God yea with this one argument thou mayst answer all contrary objections of Satan the world and thine own distrustful heart tempting thee to doubt of God's love and pardon of thy sins Observ 3 Observ 3. In that our Saviour useth this Motive or Reason to move his Disciples to forgive their enemies that so they might be forgiven of God and be assured hereof in their Consciences hence learn 〈◊〉 That the desire and hope of forgiveness at God's hand and to have assurance of it in our selves should be one forcible Motive moving us to forgive others which offend or wrong us Therefore also in the 5th Petition of the Lord's Prayer where we ask forgiveness of our own sins against God we are also taught to profess our readiness to forgive others which trespasse against us This is also taught us in that Paâ—â—ble Matth. 18. 23. But more of this in the Verse following Use Vse See what to do when we find in our selves a loathness or unwillingness to forgive such as offend or wrong us Think how much we desire and how glad we are to be forgiven of God and withall what need we have of this forgiveness being so much indebted to God as we are for manifold trespasses much more than any man is or can be indebted to us for any wrongs done against us God hath much more against thee than thou against thy Brother yet thou desirest forgiveness Oh let this move and perswade thee to forgive thy Brother yea to forgive all that wrong thee c. Think often of thy manifold and grievous against God in comparison of which all the wrongs done to thee by men though never so many are but as a a 100 pence in comparison of a 1000 Talents as it is in the Parable Mat. 18. Mark 11.
is a profitable way of teaching 186 Whether Ministers should now use them 186 Pardon 171. 174 It should be desired 868 How it is to be obtained 869 No pardon without Faith 98 How Ministers are said to forgive sins ibid. No pardon without Repentance 16. 198 Christ had on Earth power to pardon 106 It's Gods prerogative 103 Parents They should bring their Children to Christ 717 They should be careful of their Children 444. 611 Obedience to them a principle of Nature 346 Wicked Parents give evil Counsel to their Children 346 Obedience due to them 408 Their power in the marriage of their Children 409 Reverence due to them 407 Thanks due to them 410 Passions Christ when on Earth was subject to them 241. 356. 474 Patience 42 Patience of God 907. 1076. 704 Helps to patience 1331 Patience of Christ 620. 1451. 1452 Peace It should be maintained by all 693 Rules to preserve it ibid. People Their inconstancy 1470 Perjury 1431. 1432 Persecution 1378 Christians must expect it 1083. 1094. 1095 Why the wicked persecute them 1083 How to prepare for it 1084 It is a fore-runner of Judgment upon a Nation 1084 Two sorts of persecutors 1086 It will be a testimony against the wicked ibid. It cannot stop the course of the Gospel 1087 Malice the cause of it 1096 Christians must patiently endure it 1099. 772 Whether it be lawful for Christians to shun it 1099 Motives to suffer it patiently 1100 Christians must be constant notwithstanding it 1100. 1101 It shall not last alwayes ibid. Comfort against it 1390 It is lawful for Christians to provide for their safety 144. 144 The Church is not lessened by it 146 The outward profession sometimes causes it 211 Perseverance 1063. 1383 Helps to it 159 The doctrine of it excludes not the means of it 1062 It is not granted to all Professours 774 Persons God respects not persons 1210. 769 Peter His Supremacy 154 Whether he did well in following Christ to the Priest 's Palace 1391 Pharisees They were not Pastors in Christ 's time 356 The difference between them and the Scribes 390 Physick It is not effectual without God 's blessing 274 Place No place is exempted from God 's Wrath if profaned by Sin 1058 Policy 1463 Pomp. Christians are too ready to admire it 1056 Poor 1053 There shall be alwayes some poor in the World 1220. 1222 Poverty is God 's Ordinance 1221 To be careful of them is a good work ibid. God 's care of them 745. 804 We ought to relieve them 357. 361 It was an antient Custom to have a Treasury for them 1045 Poverty of Christ 1496. 1558 Praedestination The doctrine of it doth not exclude the use of means 1063 Pride The kinds of it 437 Remedies against it ibid. Power The power of Christ 60. 89. 366. 378. 497. 663. 613. 815. 824. 1649 Power of God must not be limited to means 389 The power of God is a motive to prayer 444 Power of God 1326. 1433. 1434. 1485 Power of God is a ground of Faith 1327 Prescience The prescience of Christ 513. 1057. 1246 Prayer 1320. 1328. 1527. 1533. 1537 1538. It should be used in Affliction 85. 803. 804. 807. 1116. 627 Why in Prayer Christ look't upward 365 Faith shews it self by Prayer 861. 494 Faith makes us frequent in Prayer 630 Injuries should be for given before we pray 866 It is lawful to pray against Affliction 1322. 1323 Prayer of Christ 1317. 1319. 1321. 1324 Watchfulness a help to it 1339. 1186 Weakness a motive to it 1344 It is hard to perform it rightly 79 Times for Prayer 80 Gesture in Prayer 86. 865 Pray with humility 86 We must desire temporal Blessings conditionally 87 We should be urgent in it 630. 270 Power of it 640. 1356. 1117 Necessity of it 641. 1305. 1182 It is the principal part of Worship 842 It cannot be done rightly without Faith 861. 863. 271. 804 It is a means of obtaining our desires 862 460 Grounds of assurance in it 884 It is successeful by Faith 884 Reverence in it 269 Christ is ready to hear it 271 At it our Affections should be heavenly 365 We should prepare for it 373 Hinderances of it ibid. Helps to it ibid. We should be diligent in it ibid. God 's Power is a motive to it 444 God doth not alwayes give a speedy answer 446 God hears it 454 When it is not successeful 786 It is an effect of Affliction 803 It should be made only to God 824. 1324 The benefit of it 569 How could Christ pray unto God 1319 It is a remedy against Affliction ibid. Properties of it 1319. 1183 We ought to come to God in it as Children to a Father 1325 We should limit it to God 's Will. 1330 It is a preservative against temptation 1340. 1341 We should not be discouraged if God do not alwayes answer 1349 Motives to constancy in it 1349. 1350. 1184 A set form is lawful 1350 What it is 1182 It is a means to prepare us for Christ 's coming 1186 Profession 1234. 1557. 1558 Outward profession sometimes causes persecution 211 We should resolve to suffer for it 1301 Our life should be answerable to it 1336 Perseverance in it is difficult 1383 We must stick close to it 1387. 1388 Profession of Christ 552. 553 We should not be ashamed of it 553. 557 When it is sincere 751 The foremost in it are not alwayes the best 773. 774 It may be without Grace 831 Hypocrites go far in it 749. 1016 All prosessours do not persevere 774 Hypocrites fall from it 158 Promises The promises of God is the ground of Comfort 286 It is ill to make rash promises 345 How far we are obliged to rash promises 345 Temporal promises are made with the condition of the curse annext 771 God is true in the performance of them 826. 566. 1171 Profaness Profaning of holy things is a great sin 838. 844 Prophesies The certainty of divine Prophesies 843. 1058. 1106 We should study the time of their accomplishment 1061 They have been fulfilled 1165 Prophets They were directed by the Holy Ghost 1021 They were called of God 906 Providence Faith trusts in it 1054 Psalms The custom of singing them is antient 1284 Rules concerning singing of them 1285 Punishment God often punishes one Nation by another 1077 Before it God sometimes convinces 315 Purgatory 684 Q. Questions VVHat Questions are most fit to be propounded 729 Questions in Religion 982. 945. 878. 1337. 1404. 697. 698. 699 R. Redemption 1385. 1542 EXcellency of it 517 Satan is an Enemy to it 1511 Regeneration 1633 Religion 1042 It may be practised in any lawful Calling 301 Magistrates should take care of it 952 It is dangerous to sin under pretence of Religion 1044 The Enemies of it are to be avoided 1081 The best Duties of it are often abused 1042 In it there is no mean or middle 667 What we ought to do in the doubtful matters of it 1243 Reliques They are not to be
the sound truth of the Word 2. By labouring for zeal and power in the delivery of it 3. By leading an unblamable life so as to be a pattern of holiness to his flock See 1 Tim. 4. 12. By this our Saviour Christ did winn Authority to his Doctrine Vse Use This reproves those Ministers which expose and lay open themselves and their Ministry to contempt either by their corrupt and unsound Doctrine or by their cold and powerlesse delivery and handling of the Word or else by their loose carriage in their lives These like the sons of Eli cause the People to abhorr the service of the Lord 1 Sam. 2. 17. Observ 3 Observ 3. And not as the Scribes This implyes That the Scribes were very faulty in their manner of teaching in that they taught in such a cold dead and powerless manner And as in their manner of teaching so also in the matter of it as appears elsewhere in the Evangelists in that they taught their own traditions instead of the pure word of God And yer our Saviour did not seperate from their Assemblies nor require his Disciples to do so but allowed them to hear these corrupt and cold Teachers because they stood in the place of publick Teachers having an outward calling in the Church and did also teach some truth See Matth. 23. 2 3. Against our Separatists Whence we may learn That we ought not wholly to separate from the Ministry of such Pastors or Teachers who are faulty in the matter or manner of their teaching but we may lawfully hear them if they have an outward Calling and be Authorized in the Church and do teach some true and sound Doctrines Mark 1. 23 24 c. And there was in their Synagogue a man with an unclean Spirit and he cryed out saying Dec. 15. 1618. Let us alone what have we to do with thee thou Jesus of Nazareth Art thou come to destroy us c. NOw we are come to the fifth and last History recorded in this Chapter of certain Miracles wrought by our Saviour in Galilee These are set down two wayes 1. Some of them particularly 2. Others in common and generally as we may see Ver. 23 33 34. Those that are particularly recorded are three in number The first is The casting out of a Devil out of one that was possessed from the 23 Ver. to the 29. The second is The curing of Peter's wives Mother of a Feaver from the 29 Ver. to the 32. The third is The cleansing of a Leper from the 40 Ver. to the end of the Chapter Touching the first of these Miracles namely the casting out of a Devil from one that was Possessed We may consider in it three things 1. The person upon whom the miracle was wrought described first by his present afflicted condition He had an unclean Spirit 2. By the Place where he now was In their Synagogue 3. By his outward carriage or behaviour towards our Saviour Christ And that in two things 1. His crying out 2. In the words which he uttered to our Saviour in crying out Of which we shall hear when we come to them The second thing to be considered in this History is the Miracle it self Ver. 25 26. The third is The consequents of it Ver. 27 28. A man with an unclean Spirit In the Original it is a man that was in an unclean Spirit Which Phrase implyes thus much That he was bodily possessed with a Devil or wicked Spirit See Luke 4. 33. An unclean Spirit did really enter into him and possesse his Body c. For the conceiving of this we must here note That the Devil may be said to be in Men or to enter into them two wayes 1. In respect of his operation and working upon their hearts and minds by his suggestions and temptation◠whereby he entiseth and draweth them to sin And thus he is in all wicked men Eph. 2. 2. So in Judas Luke 22. 3. But this is not here meant 2. In respect of his very substance or essence when he doth really enter into mens Bodies and being in them doth work and move in them at his pleasure See Bucer and Zanchy And thus was the unclean Spirit in this man here mentioned in the Text Therefore our Saviour bids him go out of him afterwards Here a Question is further to be answered touching the Devils entring into men's bodies to possesse them Quest Quest Why doth the Devil desire to enter into the bodies of Men and Women to possesse them Answ Answ Out of his inveterate malice and envy 〈◊〉 Mankind 1. That he having such near union with their persons may more 〈…〉 and entise them to sin by insinuating himself into their imagination or fancy by which he doth work on their outward senses 2. That he may the more easily hurt their bodies by offering violence to them and by afflicting and torturing them Therefore we read in the Evangelists how the Devils did often torture the bodies of such as were possessed by them sometimes rending or tearing them sometimes violently hurrying them from place to place sometimes casting them into the Fire and Water c. Unclean Spirit That is a Devil one of those wicked Angels or Spirits of Hell They are called unclean Spirits here and in many other places of the Evangelists 1. To distinguish them from the good Angels who on the contrary are called Holy Mark 8. ult 2. To shew their nature and disposition viz. That they are most impure in themselves and seek to defile all other Creatures of God especially Mankind The words following shall be explained afterward We come to the Instructions to be observed out of the Words that have bin opened Observ 1 Observ 1. First observe here That the Devil is a most malicious enemy to Mankind desiring and seeking by all means to do hurt and mischief unto mens Souls and Bodies therefore he is said to be a murderer from the beginning Joh. 8. 44. Revel 9. 11. Antichrist is called Abaddon and Apollyon both which words the one in Hebrew the other in Greek signifie a Destroyer much more doth these names agree to the Devil This hi◠malice he sheweth 1. Against the Souls of Men in tempting and drawing them to sin by his wicked suggestions that so he may bring them to eternall destruction 1 Pet. 5. 8. A roaring Lyon seeking whom to devour c. See also for this Luke 22. 31. Sathan desired to winno◠them thereby shewing his great malice Acts 5. 3. Sathan filled the heart of Ananias c. 2. He shews his malice against the bodies of men which he doth sometimes by entring into them to possess them as we see in this place and in many other examples in the Gospel of those that were possessed by wicked Spirits and were much tortured and afflicted by them and sometimes though he enter not really into them yet he useth means to strike them outwardly with bodily diseases aches or infirmities
any extraordinary Work of God shewed upon our selves or others whether it be a Work of Justice or of Mercy we must not onely be affected with it or admire at it though this be good in it self but so lay it to our hearts as to make a holy use of it learning by God's works of Justice to fear him and to â—eâ—â—ain sin and by his works of Mercy to love him truly and to be allured unto all conscionable obedience to his Will God hath shewed extraordinary works of Justice and Mercy amongst us of this Land of late Think it not enough to be affected with them or to admire them but labour to be the better for them growing more and more reformed in our hearts and lives by seeing and hearing such Works of God Observ 2 Observ 2. They questioned among themselves c. Hence learn That we ought to confer and reason together concerning the Word and Works of God which we have heard and seen So did these concerning the Doctrine of Christ and this Miracle which he had wrought That we ought to confer of the Doctrine of the Word which hath bin taught us we may see by the example of those two Disciples which journeyed from Jerusalem to Emmaus Luke 24. 32. For they conferred together touching those things which Christ had taught them out of Moses and the Prophets Also in the Woman of Samaria Joh. 4. 29. Who having heard Christ and bin instructed by him went and conferred and questioned with the men of the City about that which she had learned And touching conference of the works of God that it should be used of us may appear by the example of Moses and Jethro his Father-in-Law conferring together about the great deliverance which God had wrought for the Israelites See Exod. 18. 8 c. unto the 13. See Luke also Luke 24. 14. Now as at other times upon all good occasions so especially on the Sabbath we ought to confer of the Word and Works of God for this was upon the Sabbath day See Ver. 21. Use 1 Use 1. To reprove the great neglect of this Religious Conference touching the Works of God and concerning his Word which we have bin taught Profane idle and filthy Communication is rife and common in the mouthes of many but how few are there of those who apply themselves to reason together especially on the Sabbath about the Doctrine of the Word which hath bin delivered in the publick Ministery or about the excellent and miraculous works of God which they have seen or heard of In stead of conferring on the Sabbath touching the Word and Works of God the practise of the most is so soon as they are out of the Church-doors to let their tongues run presently upon matters of the World as their Corn Cattle Money c. About these they question and reason together but not one word or question moved among them concerning the Sermon or the Points taught in it These come short of these Capernaites No marvel if such profit little or nothing at all by the Word Preached no marvel if the Devil quickly steal and catch away from them all that they hear seeing there 's no care in them to hold it fast or to imprint it in their minds by conference but they even thrust it out of their heads presently by talking of the World and worldly matters Use 2 Use 2. To stir us up upon every good occasion especially on the Sabbath to give our Selves to conference and reasoning about the Word and Works of God especially about the Word which we have heard upon the Sabbath And this is chiefly to be done b◠〈…〉 oâ— the same Family The Governours of Families must look to this Tha◠〈…〉 constantly on the Sabbath to confer with those under their Government touching the Poiâ—ts of Doctrine that have bin delivered and touching the Application and Uses of them c. This is a most excellent Sabbath-Duty and of great necessity and profit As in every Art Trade or Science they are ever most expert and skilfull who use to reason much with those that have skill in the same Trades or Sciences So is it with Christians they that use most to confer of the Word do alwayes prove most expert and ready in it Observ 3 Observ 3. Further out of these two Verses we may observe a three-fold Fruit and effect that followed upon the Working of this Miracle by Christ The first was That it procured reverence and credit to the Doctrine of Christ for the People conclude the excellency of this Doctrine from the greatness of the Miracle The second was That it did astonish the minds of the People driving them to confesse the Divine Power of Christ in commanding and over-ruling the foul Spirits The third was That by it his Fame was spread abroad into all the Country round about to the end that many might resort to him and be converted c. Now as these effects followed upon this Miracle So from hence we may gather for what Ends and Uses chiefly all the Miracles of Christ served namely for these three ends 1. To confirm the Divine Truth of his Doctrine which he Preached and to gain credit to the same See for this Heb. 2. 4. 2. To manifest his Divine Nature and consequently to prove him to be the true Messiah in that he was both God and Man in one Person See Joh. 2. 11. Joh. 11. 4. and Joh. 20. 31. 3. To make him Famous and Renowned in all the Countries round about that so by this means the more might be brought to believe in his Person and to embrace his Doctrine Use 1 Use 1. See what use to make of the Miracles of Christ when we read or hear of them Labour by the consideration of them to have our Faith strengthened in Christ and in the belief and embracing of the Doctrine of the Gospel So Joh. 20. 21. Use 2 Use 2. Hence gather That in these times there is no need of any ordinary Power of working Miracles in the Church because there is no use of them now as was in our Saviour Christ's and the Apostles Times The truth of Christ's Doctrine hath bin already sufficiently confirmed by those Miracles which himself and his Apostles wrought the Truth also of his Divine Nature or God-head hath bin sufficiently manifested and his great fame and renown spread into the chief parts of the World by means of the same Miracles which himself wrought Therefore now there is no further use or necessity of Miracles neither are we to look for any other besides those which were long since wrought by Christ and his Apostles As for the Miracles which the Papists boast of in their Church they are no other but lying wonders the very badges and marks of Antichrist 2 Thes 2. 9. Rev. 13. 13. Vide Augustin de civ Dej lib. 22. c. 8. Mark 1. 29 30 31. And forthwith when they were come out of the Synagogue they entred
Office of the Apostles we learn that this is one speciall use for which all true Miracles wrought in the Church do serve even to confirm and ratify the true and sound Doctrine of the Word of God To this end served the Miracles of Christ and of his Apostles they were so many Seals of the true and sound Doctrine taught by them Mark 16. ult They went forth and Preached every where the Lord confirming the Word with signes following See Heb. 2. 4. Vse 1 Use 1. Hence gather that there is now no such need of Miracles as was in the Primitive Church because the Doctrine of the Gospel hath bin long since sufficiently confirmed and sealed by those Miracles which were wrought by Christ and his Apostles at the first Planting of the Gospell He that will not now Believe without Miracles himself is a great Miracle August Use 2 Use 2. See a Rule whereby to know true Miracles from false if they be joyned with true and sound Doctrine and serve to confirm it they are true and of God but if they be separate from true Doctrine and serve to confirm Errors as the Popish Miracles they are false See Deut. 13. Lastly out of this Verse and the former we may generally observe some things wherein the Twelve Apostles and other ordinary Ministers of the Gospell do agree and are like each other and some things wherein they differ The things wherein they are alike are these two 1. The Apostles as we have heard did not take upon them that Office of themselves without a Calling from Christ So all ordinary Ministers of the Gospell must have a Lawfull Calling to that Office else they must not take it upon them 2. The Apostles were appointed to be Preachers of the Word and so are all other Ministers of the Gospell it is one main part of their Office to Preach the Word The things wherein they differ are these three 1. The Apostles were Called and sent immediately and extraordinarily by Christ himself in his own person but other ordinary Ministers are Called mediately by the Church 2. The Twelve Apostles conversed and lived with Christ upon Earth seeing his Miracles and hearing his Doctrine c. So do not other ordinary Ministers of the Gospell 3. The Apostles had the extraordinary power of working Miracles conferred on them which other Ministers of the Gospell have not Mark 3. 16 17 18 19. And Simon He surnamed Peter And James the Son of Zebedee and Johnthe Nov. 7. 1619. Brother of James and he surnamed them Boanerges which is the Sons of Thunder And Andrew and Philip and Bartholomew and Matthew and Thomas and James the Son of Alphaeus and Thaddeus and Simon the Cananite And Judas Iscariot which also betrayed him and they went into an House IN these Verses the Evangelist describeth the Twelve Apostles by their severall names Concerning which I will speak as briefly as I may Some of them are Greek names as Peter Andrew and Philip the rest are Hebrew Names as Simon James John Bartholomew c. Touching the severall significations of them all I will not speak Some of these Apostles had surnames given them by our Saviour Christ as the three first Simon surnamed Peter James and John surnamed Boanerges c. The rest had no such surnames given them therefore they are described by single not by double names as the former although some of them also had two or three Names a piece but they are not all mentioned here neither were those other names given them by Christ but by others The first Simon These words are left out in the most and best Greek Copies of the new Testament as Erasmus observeth but that they should not be left out may appear as Beza sheweth 1. Because Matthew and Luke do speak in like manner Matth. 10. 2. Luke 6. 14. 2. Because otherwise the words following will have no good coherence or connexion with that which goeth before as may appear in the Originall Text. Peter Which signifieth a Rock or stone the same in Greek that Cephas is in the Syriack Tongue which our Saviour Christ spake therefore elsewhere he is called Cephas as Joh. 1. 42. and 1 Cor. 15. 5. When or at what time this surname of Peter was given him by Christ is uncettain It was promised him Joh. 1. 42. but it is likely to have bin given him either at this time when he was chosen to be an Apostle or else afterward at the time when he made that excellent Confession of Christ Matth. 16. 18. Touching the reason of this Surname given him it may be gathered out of the same place where Peter having made an excellent Confession of Christ that he was the Son of the living God our Saviour thereupon tells him Thou art Peter and upon this Rock I will build my Church c. q. d. As I have given thee this name Peter or Cephas which signifies a Rock or Stone so thou hast now shewed thy self to be so indeed by the strength of thy Faith which thou hast shewed in confessing me to be the Christ and the Son of God know therefore that upon this Rock that is upon my Self whom thou hast by so strong a Faith confessed I will build my Church So then out of this place it may appear that our Saviour gave this name Peter unto Simon to shew and set forth that strength of Faith which he would give unto him whereby he should be able boldly and plainly to Confess Christ the true Rock on which the whole Church is built Object Object Peter fell from Christ dangerously by denying and forswearing him c. therefore this name of Peter or a Rock seems not to agree unto him Answ Answ 1. Though his Faith were then dangerously shaken yet it did not fail altogether as may be gathered by that promise of our Saviour made to him Luke 22. 32. And afterwards he was constant to the death 2. This name was given to Simon not onely in respect of himself to note out the strength of his Faith but also in respect of the rest of the Apostles and all other Believers that should be converted by their Ministery to set forth the strength and stability of their Faith in Christ the true Rock and Foundation of the Church This may appear because Peter made that excellent Confession of Christ not in his own name onely but in the name of the rest of the Apostles for our Saviour propounded that question to them all Whom say ye that I am unto which Peter answered for them all Thou art the Christ c. Now from this place where Peter is named first of all the Apostles the Papists would prove him to be above the other Apostles in Authority and power but the weakness of this Collection may appear by these Reasons 1. It doth not follow that because he is first in order therefore he was first in Authority and Power 2. The Evangelists do differ and vary much in
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
So much of the place which our Saviour made choyce of at this time to teach in which was the Sea-side Now it followes to speak of the concourse of the people to him in that place to hear him There gathered unto him a great multitude We read in the former Chapter Vers 22 c. that the Scribes and Pharisees raised a blasphemous slander upon our Saviour charging him of working by the help of the Devil and this they did no doubt to discredit his Person and Doctrine and to hinder the people from embracing it yet for all this we see here that the people followed him more and more and that in great multitudes to hear him and many no doubt came with a sincere mind and affection desirous to profit by his teaching though others and it may be the greater part came for sinister and by-respects as to hear and see novelties or to cavil at his teaching c. Observ 1 Observ 1. All the power and malice of Satan and wicked men is not able to suppresse the Gospel nor to hinder or stop the free course of it where God will have it prevail and take effect yea the more it is opposed the more it prevaileth The more the Scribes and Pharisees laboured to disgrace the Doctrine of Christ and to disswade the people from believing and imbracing it the more the people grew in love with his Teaching and followed him in troops to be partakers of his Ministry Joh. 7. 31. even then when the Jews sought to take him and to put him to death yet it is said Many of the people believed on him So the more the Apostles were persecuted for preaching the Gospel the more the Word prevailed and was further and further propagated Acts 5. ult The Apostles being beaten and commanded not to speak in the Name of Jesus yet they ceased not daily to teach and preach Christ in the Temple and in every house and hereupon the number of Disciples grew Chap. 6. Vers 1 7. The Word of God increased c. So Act. 12. 24. After that Herod had stretched out his hand to vex certain of the Church and had killed James and imprisoned Peter yet the Word of God grew and multiplyed 2 Tim. 2. 9. The Word of God is not bound Though Paul himself were bound and imprisoned and much persecuted wheresoever he came yet the Doctrine of the Gospel was spread far and near by his Ministery yea his bonds were a furtherance to the Gospel as he saith Phil. 1. 12. The Word of God is like the Palm-Tree which the more weight is hung upon it to presse it down the more it groweth and flourisheth and like the herb Camomil which the more it is trodden upon the more it groweth and the more sweetly it smelleth Of this Point I had occasion to speak somewhat the last Day upon 1 Thess 2. 14. Use 1 Use 1. See the Power Wisdom and Goodness of God turning that to the furtherance of his Word and Gospel by which the Devil and wicked men intend and labour to hinder and suppress it Act. 8. 1. A great Persecution raised against the Church at Hierusalem by which the Persecutors especially Saul intended to make havock of the Church but the contrary fell out by Gods especial providence for Verse 4. Those that were scattered abroad by reason of the Persecution published the Word wheresoever they came and so the Gospel was spread through all the Regions of Judea and Samaria Use 2 Vse 2. See how vain are all attempts of Satan and wicked men labouring to stop or hinder the course of the Gospel They cannot do it In opposing the Word of God or the Preachers or Professors of it they fight against God himself and wrestle with him that is too strong for them and will prevail against them to their utter ruine and destruction if they go on in that sin of setting themselves against his truth They may hinder it in some place or other or for a time but not utterly suppresse it nay it will break forth more c. Use 3 Use 3. Great encouragement to the Ministers of the Word to go on constantly and chearfully in their Duty of Preaching the Word Notwithstanding they meet with wicked men stirred up by Satan to oppose their Ministry yet for all this if they be diligent and conscionable in their Ministery God will make it effectual either for the converting of such as are uncalled or for the confirming of those that are called or for the convincing and hardening of the wicked and reprobate or for all these Yea God will it may be turn the malice of Satan and wicked men to the furtherance of their Ministery and of the fruit of it Observ 2 Observ 2. Further by the practice of this multitude of people flocking to hear Christ we are taught how forward we should be upon all occasions to repair to those places where we may hear the Word But of this see before Chap. 2. 2. So much of our Saviour's teaching by the Sea-side Now to speak of his teaching upon the Sea in a Ship And first of the Circumstance of the place He entred into a Ship c. This he did 1. To prevent the hurt and danger that might come unto him by reason of the great concourse and throng of people So before Chap. 3. 9. He commanded a little Ship to wait for him lest the people should throng him 2. That so sitting in the Ship upon the Sea he might the more conveniently be both seen and heard of the People Observ 1 Observ 1. This may teach us That due care is to be had that in the Publike Meetings of the Church for the Service of God all things may be done orderly and decently according to the rule of the Apostle 1 Cor. 14. ult God is not the Authour of confusion as it is said Verse 33. of the same Chapter Therefore in the publike Meetings of his People to serve him he will have due Order maintained He will have all holy ministrations performed in such orderly and convenient manner as may be most for his glory and the profit and edifying of his Church Among other things which pertain to good Order and Decency in the Church we see here how fit it is that there should be convenient Places appointed in the publike Assemblies wherein the Minister and People may conveniently and profitably preach and hear the Word of God and joyn together in other Duties of Gods Service Nehem. 8. 4. when Ezra was to read and expound the Law in solemn manner to the people it is said He stood upon a Pulpit of Wood which they had made for the purpose c. And Verse 5. He opened the Book in the sight of the people for he was above them all c. The reason hereof was That they might conveniently hear him And the Jews had convenient Seats in their Synagogues both for their Teachers and for the Hearers as may appear
taught in the Gospel As these for example The Incarnation of the Sonne of God That he took flesh of a Virgin That by dying he overcame Death and Hell and Satan for us That there is no way to be saved but by faith in Christ That the faithful have most near union with Christ c. These are such mysteries as flesh and blood reveals not to us Reasons of this Doctrine Reas 1 1. The matter of the Gospel was hid in the secret Will and Counsel of God untill it pleased him in time to open and reveal it to the Church first more obscurely by the Prophets and then more plainly by John Baptist our Saviour Christ and the Apostles and if it had not been thus revealed we could never have known it at all Reas 2 Reas 2. The Doctrine of the Gospel is not at all known by Nature neither is there any help in Nature to conceive it no not in pure Nature before Man's Fall Adam himself before his Fall knew nothing of it The Law was known to him and written in his heart but not the Gospel And some general Points of the Law may yet be known by Nature even since the Fall but so cannot the Gospel Reas 3 Reas 3. The things contained in the Gospel are above the reach of mans reason and such as cannot be comprehended by it though they be not contrary to humane reason directly yet they exceed the capacity of it We cannot conceive them of our selves without the special illumination of Gods Spirit 1 Cor. 1. 23. The Preaching of Christ was to the Jews a stumbling block and to the Grecians foolishness Use 1 Use 1. To confute such as think these heavenly Mysteries of the Gospel easily learned but the contrary appears by many that are sharp-witted and apt to learn other matters yet in these Points of the Gospel are blind and hard to conceive them It is not therefore needless though some do foolishly think so for these things to be often taught and for the same Points to be again and again urged and insisted upon as occasion serveth This should not be grievous to Ministers and for the People it is a safe and sure way Phil. 3. 1. Use 2 Vse 2. Ministers had need in teaching to strive to make the Doctrines of the Gospel plain to their Hearers remembring that they teach Mysteries c. Vse 3 Use 3. Marvail not that so few understand and believe the Gospel seeing it is a hidden mystery to the natural man None can know it but those to whom it is revealed of God and he doth not reveal it to all as we heard before Use 4 Use 4. See what need we have to use all pains and diligence to come to the knowledg of these mysteries and especially to desire of God in prayer to open them unto us If David prayed God to open his eyes to see the wonderful things of the Law Psal 110. 18. How much more should we c. Quest Quest If the Doctrine of the Gospel be mystical How do we say against the Papists That the Scriptures which contain this doctrine are plain and easie Answ 1 Answ 1. We do not say That all things in the Scriptures are plain for some things are set down obscurely and darkly to stirr us up the more diligently to study the Scriptures therefore some particular places and sentences are darkly set down But this we hold 1. That all things necessary to salvation are plainly taught in Scripture 2. We hold That although all things needful to salvation be plainly set down yet they are not plain and easie to us to conceive but many things hard and difficult As for example That Christ being God took man's nature That he was born of a Virgin c. These things are plainly set down in Scripture But yet it is hard for us to conceive these mysteries But this difficulty is more in respect of our natural blindness than in respect of the Doctrines themselves 2. We say That the Scriptures are plain yet not to all but to such as diligently use the means to understand them and to such as are inlightned by the Spirit of God to see into them but to others they are hard and obscure which is the reason that sometimes a plain unlearned man understands the Scripture better than some learned Doctors My sheep hear my voyce c. Joh. 10. mystery of the Kingdom of God Doctr. 2. Here we learn further the excellency of this doctrine of the Gospel in that the matter of it is so excellent teaching us those things which concern Gods Kingdome both his Kingdom of Grace and of Glory especially in that it revealeth to us the way and means of attaining to Gods Kingdom of glory after this life Hence it is called the Gospel of the Kingdome and the Word of the Kingdome and sometimes the Kingdom of God as Matth. 21. 43. But of this Point before Chap. 1 14. Use Use Highly to esteem of this Doctrine of Gods Kingdom and of the Ministery and preaching of it accounting it our happiness that we enjoy it The greatest outward blessing which God bestoweth on any Nation which he favoureth Capernaum is said to be lifted up to Heaven because they had this mystery of Gods Kingdom preached unto them by our Saviour Christ So may it be said of us Let us therefore be truly thankful to God for so inestimable a blessing and shew our thankfulness by bringing forth better fruits of the Gospel then many of us have done as yet lest God take his Word from us for our contempt and unthankfulness So much of the first thing which our Saviour here teacheth his Disciples namely the reason why he was willing to interpret his Parables to them Now followeth the second thing which he teacheth them which is the reason why he did speak in Parables unto others that is to the Scribes and Pharisees and such as they were who are said to be Without The reason is contained Verse 11 12. In the words more particularly we may consider three things 1. The Persons to whom our Saviour spake in Parables Those that are without 2. His manner of Preaching to them In Parables All things done to them in Parables 3. The reason why he so spake to them which is twofold 1. That they might be left in their wilfull blindness and ignorance That they seeing might see and not perceive c. 2. That they might be left in their wicked and sinful estate and not be brought to true Repentance lest their sins should be forgiven them lest at any time they should be Converted c. To them that are without That is to such as are without the true Church not being true members of it For the understanding whereof know that there are two sorts of persons which are said to be out of the Church 1. Such as have not so much as outward Communion with the visible Church or people of God which profess his
heat of the Sun comes upon it so all counterfeit Graces and shews of Religion will wither and dye in us when they feel the heat of trouble and Affliction Labour therefore now while we have time to be rooted in true Faith and other saving Graces that we may indure the heat of Affliction when it shall be sent to try us Think not that Prosperity will alwayes continue but make account of troubles to come for our tryall God hath appointed set times wherein to send some Affliction or other to try particular Churches and particular Christians Hebr. 11. We see what grievous troubles the Faithful in the times of the old Testament were tryed withall And so in the Acts of the Apostles we see how many troubles the Apostles and other Believers went through And afterwards for the first 300 years after Christ the Histories of the Church do mention many fiery tryals which the Primitive Church endured And so did this our Church in Queen Maries dayes We therefore must arm our selves for such a time if it should come to try us and labour now for such soundness as may make us able to stand fast at such a time if it come We may the rather look for it in this Land because we have bin so long without troubles enjoying so many years of Peace and Prosperity as never I think any Nation did the like And though general troubles and calamities come not on the whole Land yet how soon may God send particular tryals to any of us by sickness death or some other way Oh therefore look to thy self now and examine thy estate before God and labour for sound Faith and Repentance c. that whatsoever troubles come either to the whole land or to thy self thou mayest indure the tryall and being tryed mayest come forth as the Gold as Job saith of himself Job 23. 10. that is thou mayest manifest thy self to be a sound Christian by thy perseverance in the true Faith of Christ and in the Profession of his Gospel unto the end Mark 4. 17. Afterward when Affliction or Persecution ariseth for the Words sake c. May 14. 1620. IN this verse our Saviour sheweth wherein this second sort of unprofitable Hearers do fail and come short of good Hearers 1. In that they have not the Word rooted in them 2. In that they indure but for a time Now this latter is further declared by the Issue which follows upon their hearing Afterward in time of trouble they fall away Where 1. is to be considered the occasion of their Apostacy Affliction and Persecution arising which is also amplified by another occasion which is the Word 2. The Apostacy it self in the word offended 3. The time Immediately Of the occasion of their Apostacy I have spoken viz. Affliction c. Now in the next place to speak of the procuring cause or occasion of that Affliction and Persecution which ariseth viz. the Word For the Words sake That is for the Profession of the Doctrine of the Word being Preached to them or which hath bin Preached to them because they are not onely affected in heart to believe the Word after a sort and for a time but they do also shew this by outward Profession of it holding and maintaining the truth and yielding some outward obedience to it therefore Affliction and Persecution ariseth Observ Observ The outward Professing and maintaining of the true Doctrine of the Word of God is usually the occasion and procuring cause of trouble and Persecution raised against the Professors of it Hebr. 10. 32. After ye were illuminated ye indured a great fight of Afflictions That is after ye were Converted to the true Faith of Christ by the Word Preached and did begin to make Profession of that Word ye suffered much trouble for your Profession sake Matth. 10. 34. our Saviour saith He came not to send Peace on Earth but a Sword For he came to set a man at variance against his Father and the daughter against the Mother c. not that he did simply desire that such Persecutions should follow upon his Preaching of the Word but because the Preaching and Professing of it should be an occasion of stirring up such troubles therefore also Luke 12. 49. He sayes He came to put fire on Earth Revel 6. 4. After the going forth of the White Horse which signified the Preaching of the Gospell there followed him the red horse which signified bloudy Wars and Persecutions therefore it is said power was given to him that sate on that Horse to take peace from the Earth and that they should kill one another c. Wherefore should they kill one another but for the Profession of the Gospell which had bin Preached to them The Histories of all times of the Church shew the truth of this how troubles and Persecutions have bin raised against the Professors of the Word for their Professions sake In the Acts of the Apostles how many troubles do we read of stirred up against those that received the Doctrine of the Gospel and made Profession of it So afterward for the first 300 years after Christ there were ten most grievous Persecutions raised against the Christians for Profession of the Word So in this land in Queen Maries Reign what a grievous bloudy Persecution was occasioned by the Profession of the Word Reas 1 Reas 1. of this Doctrine The Word of God is an enemy to Satan and to his Kingdome of darkness the Ministry of the Word is the ordinary means to beat down and overthrow this Kingdome in men 2 Cor. 10. 4. The Weapons of our Warfare saith Paul are mighty through God to the pulling down of strong holds c. What are these strong holds but the holds of sin which Satan maintaineth in men these are pulled down by the Word Preached no marvail then if Satan stir up troubles and Persecutions against those that Profess this Word of God which is such an enemy to him Reas 2 Reas 2. The Doctrine of the Word is an enemy to the sins and corruptions that reign in wicked men discovering and reproving them no marvail therefore if they hate this light of the Word which discovereth their sin and reproveth them no marvail if they Persecute the Professors of this Word John 3. 20. Every one that doth evil hateth the Light neither commeth to the Light lest his Deeds should be reproved Object Object Eph. 6. 15. The Gospel is called The Gospel of Peace how then is the Preaching and Professing of it in occasion of troubles and Persecution Answ Answ The Gospell is of it self a Doctrine of Peace and truly so called because it teacheth the onely way of attaining to Spiritual peace with God in this life and everlasting Peace in the life to come as also because it perswadeth men unto true brotherly Peace and unity But it is an occasion of troubles and Persecutions in respect of the Devils malice opposing it and in regard of mans natural corruption
rebelling against it The fault is not in the Doctrine of it self but in Satan and wicked men Vse 1 Vse 1. This confuteth the Papists who teach that temporal prosperity is one note and mark of the true Church of God in this life So Bellarmin de notis Eccles cap. 18. But this cannot be seeing the Profession of the Word is usually an occasion of great troubles and Persecutions raised against such as Profess and maintain the true Doctrine of it Use 2 Use 2. This also shews what all must look for that profess the Gospel in truth and sincerity let them not think to live alwayes in outward Peace nor to be free from all opposition of Satan and wicked men in the World let them not think to be without some kind or other of trouble and Persecution to be stirred up against them for the Words sake It will never be so so long as there is a Devil and so long as there are any wicked men on earth to be his instruments in opposing the Word of God it is in vain for the true Professors of it to promise themselves a freedome from troubles and Persecutions for the Word sake therefore look not for it True it is that all Professors of the Word meet not with the like measure of troubles and opposition yet none escape altogether Therefore every one more or less must look to be opposed and Persecuted some way or other for the Words sake Though thou be not imprisoned banished or Persecuted with fire or Sword for it yet thou must look at least to be slandered and evil spoken of for the name of Christ or else to be scoffed at for thy Profession which is a kind of Persecution as we see Gal. 4. 29. Vse 3 Vse 3. Be not discouraged or think strange if we meet with such hard measure in the World for our Profession of the Word it hath ever bin thus Act. 7. 52. Which of the Prophets have not your Fathers Persecuted saith Steven to the Jews Matth. 5. 12. Blessed are ye when men revile you and Persecute you and say all manner of evill against you falsly for my sake Rejoyce c. For so Persecuted they the Prophets which were before you 2 Tim. 3. 12. All that will live godly in Christ Jesus shall suffer Persecution Remember in this case that our Saviour Christ came not to send Peace but the Sword and Fire amongst men for the Profession of the truth If thou be hated or evil spoken of or any way Persecuted for the Profession of the Word it may rather comfort then dismay thee for it argues that it is the truth of God which thou Professest and holdest else Satan would not so fight and stir against it as he doth stirring up his wicked Instruments to oppose thee for the Profession of this truth 1 Pet. 4. 12. Beloved think it not strange concerning the fiery tryall which is to try you c. But re oyce c. If ye be reproached for the name of Christ happy are ye c. So much of the occasion of the Apostacy of these temporary hearers viz. Affliction and Persecution arising together with the occasion also of these Afflictions the Profession of the Word The next thing is the Apostacy it self implyed by this when they are said to be offended or to stumble at the trouble and Persecution which ariseth as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth The meaning is that they are so offended as to be thereby discouraged and hindered from going on constantly in their good profession Luke 8. 13. They fall away or go away that is they fall from their first Profession and from the Graces which they made shew of for a time Doctr. Doctr. Hence then we learn That outward troubles and afflictions raised against men for the profession of the Word are as a stumbling-block unto hypocritical Professours discouraging and hindering them in their profession and causing them to fall from it Thus it is likely that Demas stumbled at the bonds and imprisonment of Paul and thereupon revolted from his former good profession rather than he would take part in Paul's troubles 2 Tim. 4. 10. Demas hath forsaken me having loved c. So here in England in Queen Maries Reign many stumbled at the persecution c. As the Israelites meeting with great troubles and difficulties in the Wilderness took such offence at them that they were discouraged in their journey to Canaan and would have gone back again so it is with many hypocritical professors of Religion they profess Christ and the Gospel so long as they may do it with outward peace and prosperity but if they meet with troubles for their professions sake they stumble at them as at a great block in their way which they know not how to leap over but are thereby stopped and hindered in their Christian course And this is true not onely of Hypocrites but even of some good Christians for a time that the troubles which are stirred up against them for their profession are a stumbling-block to them at which they take offence and are sometime so discouraged that for a time they fall from their profession The Disciples themselves when they saw Christ taken by Judas and his company fearing lest themselves should also come in trouble and danger did take such offence hereat that they forsook Christ for a time and fled away Matth. 26. 56. So Peter afterward perceiving trouble and danger arising against himself for the profession of Christ was so offended that for fear thereof he denyed Christ for a time This shews how great an offence and stumbling-block affliction and persecution for the Word is usually to the professors of it causing not only hypocrites to fall away wholly and finally but even found Christians to fall back for a time Use Use Take heed we not offended or stumble at any affliction or persecution which may arise for the profession of the Word Let no such troubles discourage us much less make us renounce and give over our good course Be not like these Temporaries who in time of tryall go away Be not like seed in stony-ground which cannot endure the heat of the Sun but soon withereth Labour for constancy in our Christian profession whatsoever troubles come To this end arm our selves against such troubles and use all good means to keep us from being offended and falling away when they come 1. Make accompt of them before they come Cast thy accompt before-hand with the wise builder Luke 14. 28. and consider well what it will cost thee to be a good Christian it will cost thee many troubles much hatred and opposition from Satan many reproaches slanders scoffs c. at the hands of the profane Make accompt of these before-hand and thou shalt be better armed to bear them and not be daunted when thou meetest with them 1 Thess 3. 4. When we were with you sayes Paul we told you before that we should suffer
should be meditating of the doctrines delivered when they should be casting and devising how to lay up the Word in their hearts and how to practise they are plotting and hammering in their heads how to compasse such a worldly business how to lay up money for such a purchase or bargain c. How is it possible that these should give attention to the Word or conceive and remember what is taught So afterwards when they are departed from the Church presently their minds are upon the World which is a means to thrust all that hath been taught out of their minds and to make them as utterly to forget it as if they had never heard it As for obedience to the doctrine taught how should they yield any being so possessed with cares about earthly matters that they have no leisure to set themselves about the practise and performance of good duties commanded in the Word or about the mortifying of their corruptions c. No marvail if being much and often invited by the Ministery of the Word to come to the Lord's Banquet yet they come not but make excuses so long as their hearts are taken up with cares about Farms Oxen c. Use 2 Use 2. Labour to root these thorns of worldly cares out of our hearts and to keep them from growing there Matth. 6. 25. Take no thought no immoderate care for your life what ye shall eat or what ye shall drink nor yet for your body what ye shall put on Remedies against these immoderate cares for temporal things 1. Consider the nature of the things cared for as meat drink apparel wealth c. they are vain transitory and perishing things subject to decay our bodily food is but perishing meat as it is called Joh. 6. 27. so our apparel is subject to decay and to be moth-eaten so all worldly wealth is perishing substance subject to many casualties as Riches quickly take them to their wings and fly away as Solomon sayes of them And as these things are in themselves transitory and of short continuance so they serve onely to maintain this our short and perishing life which we live on earth which cannot alwayes continue but must have an end we know not how soon 2. Consider That by all our care we cannot help or profit our selves without the blessing of God upon the means we use We cannot with all our care profit our selves in our outward Estate in the world nor in furthering the good of our bodies nor in prolonging our life without the blessing of God Matth. 6. 27. Which of you by taking thought can adde one cubit unto his stature Psal 127. 1. Except the Lord build the house c. In vain to rise early c. 3. It is a heathenish practise thus to vex and trouble our selves with immoderate cares for earthly things and therefore not fit for Christians which profess faith in Gods providence Matth. 6. 32. After all these things do the Gentiles seek 4. Remember that we are commanded to cast our cares upon God and withall that he hath promised to care for us and to provide for us all things necessary for this life as well as for that which is to come it we depend on him by faith 1 Pet. 5. 7. Cast all your care on him for he careth for you Psal 55. 22. Cast thy burden on the Lord and he shall sustain thee c. Strive therefore by faith to rely upon Gods speciall providence for things of this life using the means and seeking a blessing from him upon the same 5. Consider how God provideth for other Creatures of less value and worth than our selves without their care Matth. 6. He feedeth the Fowls of the ayr and clotheth the Lilies of the field though they neither labour nor take care how much more will he feed and cloathe his Children without their immoderate carking and caring 6. Consider that immoderate cares for this life do oppress the heart and mind exceedingly taking them up so that they cannot be free to meditate of spiritual and heavenly things hindering men also from daily preparing themselves for death and for the day of Judgment Luke 21. 34. Take heed lest your hearts be at any time oppressed with cares of this life and that day come on you at unawares This were enough to make us abandon these distracting cares if there were no other reason to move us 7. Let our chief care be for Heavenly and Spiritual things which concern God's Glory and the Salvation of our Souls This will moderate and slake our care for temporall things Joh. 6. 27. Labour not for the meat that perisheth but for that which endureth c. Matth. 6. 33. First seek the Kingdome of God c. The more we seek and care for Heaven the less shall we care for Earth and Earthly things One thing is needfull as our Saviour told Martha Luke 10. This one thing needfull is to seek Heaven and Salvation with the means of it Let this be our main care then shall we not turmoile our selves with cares of this life Object Object The great charge of Wife and children engageth us sometimes to delay the means of Salvation to take worldly care in providing for them Answ Answ We may use moderate care submitting to the Will of God who can aswell provide for many as few So much of the first sort of thorns which choak the Word Mark 4. 19. And the deceitfullnesse of Riches and the Lusts of other things entring in choak the Word May 28. 1620. and it becommeth unfruitfull THe second is the deceitfullness of Riches That is the love of Riches which are deceitfull Doctr. 1 Doctr. 1. Here then we first learn that covetousness or the inordinate love of Riches is a great Enemy and hinderance to the profitable hearing of the Word Now that is an inordinate love of Riches 1. When worldly wealth is too highly esteemed as if it were the best good or could make those happy that have it 2. When men desire and seek Riches too eagerly and earnestly especially if it be by unlawful and sinister means 1 Tim. 6. 10. They that will be Rich c. 3. When men seek or desire abundance and superfluity of Wealth more then is necessary for them either in respect of their persons to maintain the health and strength of their bodies or in respect of their particular calling and condition of life to maintain them according to the dignity thereof We have no warrant to pray or seek for more than daily bread therefore to desire or seek more then necessary wealth for our persons and callings is an inordinate love of it Now it is a hinderance to the fruitful hearing of the Word two wayes 1. It keeps the Hearers from being so affected in heart with the Word as they should when their Hearts and Affections are set upon worldly wealth this steals them away from the Word of God and suffers them not to be so
or for the just condemnation of the wicked and reprobate All such things though they may be hidden for a time shall at length be made open and manifest in due time that is to say either in this world and before the day of Judgment or else at the day of Judgment 1 Cor. 4. 5. Use 1 Use 1. This is matter of terrour to the wicked and hypocrites who think if they can commit sin closely and secretly so as men take no notice thereof then they are safe and they shall escape shame and punishment Such must know that though men see them not yet God seeth them unto whose eyes all things are naked and open Heb. 4. 13. And though their sins may be kept close for a time yet the time shall come in which they shall be laid open to their everlasting shame and confusion if they repent not of them in time that they may be covered in Christ Let such then repent of their secret sins c. Use 2 Use 2. This admonisheth all to take heed of sinning against God though they may do it never so secretly Remember that Eccles 12. ult God shall bring every work to Judgment with every secret thing whether it be good or whether it be evill And remember also what is here said That there is nothing hid which shall not be manifested c. Though thou mayst for a time keep thy sins close and secret yet canst thou not alwayes keep them so If thou repent not truly of them and so get them to be covered in Christ the time shall come in which they shall be laid open to the view of men and Angels and that to thy everlasting shame and confusion God will discover and lay them open either in this life or after thy death or at the day of Judgment yea thy own conscience shall discover them at that day Revel 20. 12. The Books were opened c. that is the Books of every ones conscience either discovering their sins to them and so accusing them before God or else excusing and acquitting them if they be such as are in Christ purged from the guilt of sin Let every one think often and seriously of this time when the secretest sins of men shall thus be laid open and let it make us fear to sin against God though never so secretly Use 3 Use 3. This also is matter of comfort to the godly in this life And that in two respects 1. It may comfort them against false slanders and accusations and against all wrongs and abuses offered unto them without cause God shall in time clear their uprightness and innocency though it be hid for a time yet it shall in due time be laid open to their praise and glory and to the shame of their adversaries This shall be done either in this life or else at the day of Judgment at which time the Lord will bring to light the hidden things of darkness and will make manifest the counsels of the hearts and then shall every man have praise of God 1 Cor. 4. 5. 2. It ministers comfort to them against all the afflictions and miseries which they many times suffer in this life by reason of which their estate seemeth unto the world to be wretched and miserable But the truth is it is most happy and blessed notwithstanding all the outward miseries of this life For all these turn to their good and to the furtherance of their salvation and so hinder not their happiness but they are blessed in the midst of them and though this their happiness be yet hid yet it shall one day most clearly appear and shine forth Col. 3. 3. Your life is hid with Christ in God When Christ our life shall appear then shall ye also appear with him in glory Verse 23. If any man have ears c. This was spoken of before Verse 9. Mark 4. 24 25. And he said unto them Take heed what you hear With what measure ye mete it shall be measured June 25. 1620. to you And unto you that hear shall more be given For he that hath to him shall be given and he that hath not from him shall be taken even that which he hath OF the two first Parables uttered by our Saviour in this Chapter we have spoken namely the Parable of the sower and the Parable of the Candle Now before the Evangelist doth come to the third Parable he first mentioneth a speciall Admonition or Precept given by our Saviour unto his Disciples touching the right way of hearing the Word And this followeth well upon the Conclusion of the former Parable of the Candle ver 23. In which our Saviour having exhorted all that have ears diligently to hearken to his Doctrine now he sheweth his Disciples what they must do if they would hear his Doctrine aright and profitably namely that they must take diligent heed to the matter of that Doctrine what it is which they hear 1. Consider the duty enjoyned Take heed what you hear 2. A reason to inforce it taken from the fruit and benefit which shall follow if they do diligently mark and attend to the Doctrine delivered This fruit is laid down 1. Generally and more obscurely in this Proverbiall speech With what measure ye mete c. 2. More particularly and plainly in these words And unto you that hear shall more be given And this is further confirmed ver 25. by another Proverbiall sentence For he that hath to him shall be given c. Take heed what you hear Attend diligently to the matter of the Doctrine which I deliver unto you and seriously consider what manner of Doctrine it is even such as is most true Divine and Heavenly Doctr. Doctr. Hence we learn that such as would hear the Word of God aright and so as to profit by hearing must diligently attend to the matter and substance of the Doctrine which is delivered seriously weighing the Divine nature and excellency of it Revel 2. 7. Let him that hath an ear hear what the Spirit saith unto the Churches Let every one hearken diligently to the Doctrine delivered to the Churches and withall seriously consider what Doctrine it is even the Doctrine of God proceeding from his Spirit 2 Tim. 2. 7. Consider what I say c. Reas Reas This attention to the matter and serious consideration of the Divine nature and excellency of the Doctrine is a speciall means to move those that hear it to believe and yield obedience to the Doctrine when they perceive it to be of Divine Authority and of such excellency Vse 1 Vse 1. See by this that such cannot be profitable hearers who take little or no heed to the matter and substance of the Doctrine taught in the publick Ministry yet many such there are who rest onely in the outward sound of the words or in the Eloquence or good voice of the Preacher but never take heed to the matter and substance of the Doctrine nor once seriously consider
being the ordinary and principal means whereby God usually worketh grace in his Elect. 1 Pet. 1. 23. The incorruptible seed of our new birth Rom. 10. 17. Faith cometh by hearing and hearing by the Word of God Gal. 3. 2. Quest Quest Are not the Sacraments a means to work grace in us Answ Answ Touching the Lords Supper that is a Sacrament of confirmation to strengthen and nourish grace in us and not to work grace where it was not before Touching Baptism we grant that it is not onely a seal of grace but also an effectual means by which God doth in the right use of it work grace in such as are partakers of it according to that Tit. 3. 5. We are saved by the washing of the now birth that is by baptism And yet so as we do not tye this effect alwayes to it for in some grace is wrought before Baptism in some at the time of Baptism and in some after Baptism But this makes nothing against that which we have said of the Word preached for in such as are of years of discretion preaching of the Word is the principal means to work grace especially in such as have not grace wrought in them before by means of Baptism Use 1 Use 1. This should stir up Ministers which are as the Lords Husbandmen to be diligent on all occasions to cast this seed of the Word into the ground that is to preach it diligently and frequently to their people in season and out of season Eccles 11. 6. In the morning sowe thy seed and in the evening withhold not thy hand This we must do if we would have the fruit of saving grace to spring and grow up in our people Vse 2 Use 2. To stirr up the people to make high account of this Ordinance of God the publick Ministery of the Word and to be diligent in hearing it If thou wilt have grace to spring and grow in thee thou must desire the seed of the Word to be often cast into thee as into good ground c. So much briefly of the first Point Now followeth the second thing laid down in this Parable namely from whence the Word preached hath vertue and efficacy to work grace not from the Ministers of God which preach it but from God himself This is implyed as I have said Verse 27 28. when it is said That the Husbandman having sowen his seed though he sleep and rise up night and day taking no further thought for it yet it springeth and groweth up by the blessing and providence of God giving vertue both to the seed it self to grow and to the earth to bring it forth Doctr. Doctr. Here then we are taught that the vertue and efficacy of the Word Preached for the working of Grace in the Hearers doth not depend upon the Ministers that Preach it but upon God himself As in the sowing of Seed all that the Husbandman can do is onely to Till the ground and to cast the Seed upon it and then to Harrow it into the ground but he cannot of himself nor by any thing he can do nor by any care that he can further take I say he cannot of himself by any of these means make the seed to spring and grow but he must leave this unto Gods Providence who maketh the Sun to shine on it and the rain to fall on the Earth that the Seed may fructify and grow up even so it is in the Ministry of the Word All that the Minister of God can do is to be diligent in Preaching the Word opening and unfolding the sound Doctrine of it to the People and applying the same unto them by zealous and earnest exhortation admonition reproof c. But he hath not the Hearts of his people in his hands he cannot work upon their Hearts or cause the Word to work upon them to enlighten them to work Faith and Repentance in them c. but it is God alone that must do this by the power of his own Spirit else it will not be done 1 Cor. 3. 6. I have Planted saith Paul Apollo watered but God gave the increase So then neither is he that Planteth any thing neither he that watereth but God that giveth the increase And 1 Cor. 15. 10. I laboured more abundantly than they all yet not I but the Grace of God which was with me that is the power and efficacy of Gods Spirit making his Ministry effectuall Therefore also the Lord promiseth to joyn his Spirit with the Ministry of his Word in the Church to make it effectuall Esay 59. ult Vse 1 Use 1. See by this that we ought not to contemn or refuse the Doctrine of the Word because of the meanness of the person that doth Preach it Though he be of mean place and condition in the World or of mean parts and gifts yet if he be indued with a sufficiency of gifts and have a lawfull calling to the Ministry we are not to contemn his Doctrine nor to refuse to hear and imbrace it so long as he reacheth the truth of God soundly and in profitable manner In this case remember that the efficacy of the Word is from God and not from the person of the Minister and he may if he please and doth sometimes give as great a blessing to the Ministry of a man of mean gifts dealing sincerely in his Ministry as he doth to the Ministry of another that hath greater gifts He that was powerfull in converting the World by the Ministry of the Apostles being but mean persons and some of them unlearned Fishermen at the time of their first Calling his Arm is not shortned but he can still work mightily and marvellously by the Ministry of mean persons Vse 2 Use 2. This may teach faithfull Ministers not to be discouraged or troubled at it nor too much to vex and grieve their minds at it though they have faithfully laboured in the Ministry and yet see not in their people such good fruits of their pains as are answerable to their desire and expectation Here we must remember that though we be called to Preach the Word yet it is not in us to make it effectuall to work Grace further then the Lord gives a blessing to our pains and accompanyeth the outward Teaching with the inward operation of his Spirit He that Planteth and watereth is nothing but God which onely giveth the increase Faithfull Ministers are but the Lords Husbandmen they are to cast the seed of the Word into the Ground that is to open and apply the Doctrine of it to the Hearers by Preaching but they cannot of themselves make this Seed to spring and grow up in them that is to bring forth the fruit of saving Grace in them This God alone can do by the powerfull work of his Spirit joyned with the outward Ministry Here then a Faithfull Minister is to do as the Husbandman useth to do When he hath sowed his Seed and Harrowed it into the ground he
these means sufficiently prepared and fitted to execute the Office of Apostles Now they are sent to execute it by Preaching and working Miracles Quest Quest Whither were they sent to Preach Answ Answ The particular Towns or Villages are not named by the Evangelists but it appeareth Matth. 10. 5. that they were not sent to the Gentiles or Samaritanes but to the Jews onely The reason whereof was because the due time appointed for the Calling of the Gentiles was not yet come till after Christ's Ascension for although our Saviour after his Resurrection gave them their general commission to Preach to all Nations Matth. 28. 19. yet they were not to put it in execution till after his Ascension into Heaven and not presently after his Ascention for they were first to Preach unto the Jews and then being rejected of them to turn to the Gentiles Act. 13. 46. Here then the Evangelist speaketh of our Saviour's first sending of them to the Jews to Preach to them and to work Miracles among them Quest Quest Why did he not send them to Preach among the Jews Answ Answ That by their Preaching and Miracles they might stir up the Jews to believe in Christ and to imbrace him as the true Messiah therefore Matth. 10. 7. they are commanded as they went to Preach saying The Kingdome of Heaven is at hand that is the true Messiah is come and the manifestation of his Spiritual Kingdome and Government in the Church is near upon fulfilling This therefore was the principal end of their sending now that they might thus stir up and move the people where they came to imbrace and receive Christ as the true Messiah And to the same end also were those seventy Disciples afterward sent forth Luke 10. 1. Observ 1 Observ 1. In that our Saviour Christ himself in his own person did call and send forth his Apostles to Preach this sheweth one special priviledg which the Apostles had above all other Pastors and Ministers of the Church they were immediately sent of Christ receiving commandment from his own mouth to Preach as here and Matth. 28. 19. So also Paul though none of the Twelve was immediately Called and sent of Christ Act. 26. 17. and Gal. 1. 1. Whereas all other Ministers of the New Testament are Called and sent immediately by the Church receiving their Ordination from such as have Authority in it to ordain and send them For this cause the Apostles are called by this name because they were sent of Christ immediately Vse 1 Use 1. Hence gather the Infallible truth and certainty of the Doctrine of the Apostles which they have left unto the Church in their writing for that which they wrought is the substance of that which they had before Preached and that which they Preached they were Called and sent of Christ himself immediately to Preach it yea they were not onely immediately sent of him to Preach it but they also learned and received the substance of all that they taught from his own mouth and therefore they could not err either in their Preaching or Writing of that Doctrine or any part of it This therefore must strengthen our Faith in Believing and embracing the Doctrine of the Apostles as the Divine Truth and immediate Doctrine of Christ himself and cause us to yield obedience unto it as we would obey the Voyce of Christ himself if he did now speak to us on earth Use 2 Use 2. Seeing it was the priviledg of the Apostles to be immediately sent of Christ Hence it follows that their Office and Calling ceased with them and did not pass from them to others by succession for although other Ministers succeed the Apostles as Ministers of the Church of the New Testament yet not as Apostles They succeed them in the Office of Preaching the Word and Administring the Sacraments but not in the Office of Apostles in generall and absolutely not in the special Priviledges by which the Apostles differed from other Ministers of the Church as in their immediate Calling and sending in the Infallible assistance of the Spirit c. Therefore it is a gross and absurd errour of the Papists Teaching that the Pope succeedeth Peter in his Apostolicall Office and Authority and in the Infallible assistance of the Spirit so as he cannot err in his consistory when he sitteth Judicially to determine matters of Faith Observ 2 Observ 2. In that the Apostles are sent of Christ before they go to Preach we learn that none ought to take upon them the Office of Preaching or any other Ministerial Function in the Church till they be duly and lawfully Called unto it Rom. 10. 15. But of this see before Chapter 3. Verse 14. and Chapter 1. 3. Observ 3 Observ 3. In that the Apostles were sent of Christ to Preach We learn how all Ministers lawfully Called should be esteemed namely as the Embassadours or Messengers of Christ 2 Cor. 5. 20. Paul giveth that Title to himself and to Timothy whom he joyneth with himself in the beginning of that Epistle And though ordinary Ministers of the Church be not immediately sent of Christ as the Apostles were yet they are Called and sent by that Authority of the Church which is derived from the Apostles and so from Christ for as they were immediately sent of Christ so they afterwards Called and Ordained other Pastors and Elders in the Church to succeed them Act. 14. 23. And they being Ordained of the Apostles did afterwards Ordain and send others and so the power and Authority of Calling and sending Ministers being first conferred of Christ upon the Apostles hath bin derived from them to the Church in all ages since unto this day so as in this respect it may be truly said of all Ministers of the Church lawfully Called that they are sent of Christ and are to be taken and accompted as his special Messengers Use 1 Use 1. See then that Ministers of the Word and their Doctrine should be received with all due reverence and respect even for his sake that sendeth them This moved the Galathians to receive Paul as Christ himself Gal. 4. 14. Especially their Doctrine is to be regarded and Conscionably obeyed as the Message of Christ Use 2 Use 2. See that such as contemn the Ministers of Christ lawfully Called or reject their Ministry do contemn Christ himself Luke 10. 16. So much of the person sending the Apostles together with the Action of sending them Now follow the persons sent The Twelve That is the Twelve Apostles whose names we heard recited before Chapter 3. Verse 16. where we shewed a probable reason why our Saviour chose this number of Twelve and not more or fewer Now we must here call to mind that among these 12 there was one wicked man numbred Judas Iscariot branded with this mark of infamy that he betrayed Christ The reasons why Judas was chosen see before chap. 3. Observ Observ Here then observe that all Ministers of the Church which have a
lawfull outward Calling are not good and Holy persons but there are some profane and wicked whom the Lord tolerateth and suffreth in the Church among the good Pastors as he did Judas the Traytor among the Apostles Joh. 6. 70. Have not I chosen you Twelve and one of you is a Devill So that they may be wicked men yea very Devills Incarnate which the Lord may suffer to have place in the Church and to have an outward Calling to bear Office in it Such were the Scribes and Pharisees who sate in Moses Chair in our Saviour's time Matth. 23. 2. and yet they were in their lives most wicked and vicious as our Saviour sheweth in the same Chapter See also Act. 20. 29. Quest Quest Why doth the Lord suffer such wicked men to bear office in the Church Answ Answ 1. To shew that the efficacy of the Ministry doth not depend upon the worthiness of the persons but upon the Ordinance of God and upon the power of his Spirit accompanying the same 2. For the Tryall of the Church for such wicked men are as Wolves not sparing the flock 3. For the just punishment of such as contemn good Pastours Vse 1 Use 1. It must teach us not to marvail or be offended though we sometimes see wicked men fill up the rooms of good Pastors in the Church The Lord suffereth this for just causes And let none from hence take occasion to contemn the Ministery it self because of the vicious and wicked lives of some that live in that Calling The wickedness of some persons sought to be no prejudice to the Calling it self Use 2 Use 2. This also teacheth us That it is not alway safe for the people to follow the example of such as have an outward calling to be Teachers in the Church for so may lend and wicked men have whose life and practise is no way to be imitated but to be abhorred and detested If therefore there be any in the place of Ministers who teach well and profitably and yet are wicked in their lives the precept of our Saviour is to be remembred and practised who bids his Disciples to do as the Scribes and Pharisees taught so far as their teaching was good and sound but not to do after their works because they said and did not Matth. 23. 3. So much of the Persons sent Now followeth the manner of Christ's sending them By two and two That is two in a company Therefore also they are nominated by pairs or couples Matth. 10. Luke 6. So also Luke 10. 1. The 70 Disciples were sent two and two together Quest Quest Why did our Saviour thus send them by couples Answ Answ 1. That they might one be helpfull to another in the duties of their Calling strengthening comforting and encouraging each other therein 2. That they might testifie and shew their mutual consent in the Doctrine which they taught and so this might procure and win credit and authority to their Doctrine Observ 1 Observ 1. Hence gather That Ministers of the Word have need of mutual help comfort and encouragement one from another in the duties of their Calling Therefore Paul often mentioneth his fellow-labourers and helpers in the Ministery as Col. 4. 11. he saith of Aristarchus Marcus and Jesus called Justus that they were his fellow-workers or helpers and a comfort to him And for this cause it is likely the Apostles after Christ's Ascension had companions for the most part in their Travels when they preached in sundry places Thus Peter and John were companions Act. 3. Paul and Barnabas Act. 13. Judas and Silas Act. 15. 32. Paul and Timotheus and Paul and Silas Act. 16. Moses and Aaron joyned together c. Reas 1 Reason 1. The Work of the Ministery is a great and difficult Work and therefore such as are called to labour in it had need to be helpful one to another in it it is a weighty and burdensome Calling Onus ipsis angelis formidandum as Bernard sayes of it therefore they had need help one another in bearing it Reas 2 Reas 2. There are many discouragements and hinderances which Ministers must look to meet with in their Callings and therefore they have great need of comfort and encouragement from one another Use Use To move all Ministers to be ready to help comfort and encourage their fellow Ministers in the duties of their Calling and to be ready also to receive comfort and encouragement from others as occasion is offered As Reapers in a Harvest field encourage one another so should such as labour in the Lord's Harvest Observ 2 Observ 2. In that our Saviour sends the Apostles by two and two in a company that so their consent in the Doctrine which they should preach might win credit unto it We may learn That the unity consent and agreement of Ministers of the Church in one and the same substance of Christian doctrine is of great force to procure credit and authority to that Doctrine and to cause it to be the more readily imbraced of the hearers This is the reason why Paul in his Epistles to the Churches doth often joyn other faithful Ministers with him as joynt-Witnesses of the same Truth and Doctrine which he delivereth to the Churches in writing as 1 Thess 1. 1. he joyneth Sylvanus and Timotheus with him and so in other of his Epistles Therefore also it was That the Church of Hierusalem writing to the Church of Antioch about that Question touching the Jewish Ceremonies did joyn all the Apostles and Elders together in the forefront of those Letters Act. 15. 23. See Joh. 8. 17. and 2 Cor. 13. 1. Vse 1 Use 1. This must move all Ministers of the Church to labour much to maintain this unity and consent in true and sound Doctrine between themselves and other Ministers in the Church that so their doctrine may be of the more authority and credit with the people and be the more readily imbraced and obeyed For although the Doctrine and Truth of God be in it self of sufficient authority and so hath no need of mans testimony Joh. 5. 34. yet the consent of the Teachers of it is a forcible motive to move the hearers the sooner to imbrace it Use 2 Use 2. This also shews That it is profitable for the people of God sometimes when opportunity is offered to hear not only their own Pastors but also other Ministers of the Church that so seeing an unity and consent between the Pastors of the Church in the same substance of doctrine they may by this means be more confirmed in the Truth and make the more conscience to imbrace and follow what is taught them Though they may not have itching ears as the Apostle speaketh nor of vain curiosity or for novelty sake get unto themselves a heap of Teachers yet sometimes upon just and good occasion and opportunity it is profitable for them to hear others beside their own Pastors that by the consent of sundry godly leamed Teachers
they 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
of God to the performance of any great and weighty works the Lord doth alwayes furnish them with sufficient gifts and abilities for the performance of such works Moses being called to perform that great work of delivering the Israelites out of Egypt from under the tyranny of Pharaoh the Lord furnished him with the power of working Miracles before Pharaoh that by them Pharaoh might be moved to let Israel go Exod. 4. Saul being called of God to be King of Israel the Lord gave him another heart that is furnished him with new gifts of wisdom courage and such like as were necessary for him in the Government of the Kingdom 1 Sam. 10. 9. Sampson being called to deliver Israel from the Philistims by performing works of great strength the Lord indued him with extraordinary bodily strength as we read in the Book of Judges The Prophets being called of God to the great Work and Office of Preaching his Word by denouncing Judgments against the wicked and by comforting the true Church and faithfull people of God the Lord furnished them with gifts answerable to the weightiness of that Calling See Jer. 1. 9. So also the Apostles being called to the great work of Preaching the Gospel to all Nations and of planting the first Christian Churches they were furnished of Christ with the gift of Tongues Act. 2. and with an extraordinary gift in teaching and with the power and gift of Miracles to seal their Doctrine Vse 1 Use 1. By this all such as are Called to great places and Offices in Church and Common-wealth and to performance of waighty duties in those places may examine and know whether their Calling to those places be of God or not for if it be there is no doubt but they do find themselves furnished of God with a sufficiency of gifts and Graces fit for discharge of those waighty duties which lye upon them If not let them not think they are Called of God He sends no Minister to be a Preacher in the Church but he gives him one Talent at least neither doth he send or call any to be a Magistrate or Governour in the Common-wealth but he giveth a sufficient measure of Wisdome Experience Courage fit for such a place Use 2 Vse 2. This also may comfort those that find themselves Called of God to performance of great and waighty duties in the Church or Common-wealth for as the Lord hath begun already to qualify them with sufficient gifts for discharge of those duties when they first entred upon them so they may be assured that he will also continue and increase those his gifts in them from time to time if they Conscionably use and employ them to his Glory Mark 6. 8 9 10. And commanded them that they should take nothing c. Mar. 25. 1621. IN the former Verse we heard of our Saviour's sending forth the Twelve Apostles by two and two and of his qualifying them with the gift of Miracles Now in the next place the Evangelist mentioneth the charge given them at the time of sending them which is threefold 1. Touching Preparation for their Journey that they should not make great preparation for it but onely take such things with them as were of present and greatest necessity for them ver 8 9. He commanded that they should take nothing for their Journey save a staff onely c. 2. Touching their lodging in their Journey that they should not change it during the time of their abode in any one place but into whatsoever house they first entred they should there continue till they departed out of that place ver 10. 3. Touching their carriage towards such as should refuse to give entertainment to them and their Doctrine viz. that they should testify against them by shaking off the dust of their Feet at their departure and withall our Saviour ratifieth that Testimony by denouncing the fearfull Judgment of God against such contemners of them and their Doctrine when he saith It shall be easier for Sodome and Gomorrha in the day of Judgment c. ver 11. First to speak of that part of the charge which concerneth their Preparation for the Journey He commanded that they should take nothing for their Journey That is that they should not be sollicitous or very carefull to provide or take with them many necessaries for their Journey or to furnish themselves with great store of Provision for it as of Victualls Money Apparell Weapons of defence and the like Save a staff onely That is a walking-staff to use in the Journey No Scrip That is no Bag or Satchel which the mean and poorer sort used to carry Victuals in for their Journey when they Travelled Bread Bread is put by a Synecdoche for all manner of Victualls as it is often in other places of Scripture No Money in their Purse or Brass in their Girdles as the words are in the Originall for they used then not onely Gold and Silver but Brass money also And the learned do observe that in Antient times they had Girdles made in such sort that they had purses in them in which such as travelled might carry their Money Vide Rittershush in Salvian pag. 213 214. et Henr. Stephan Thesaur Tom. 1. col 1410. But be shod with Sandalls These were a kind of Shooes in use in those times in which they used to travell as may appear Act. 12. 8. where the Angel bids Peter gird himself and bind on his Sandals and follow him Vide Bezam et Drusium in hunc locum Marci And not put on two Coats That is not provide or carry change of Garments with them to put on one after another for he doth not simply forbid them to wear two Coats or two Garments at once but to provide change of Apparell to put on in their Journey Vide Bezam in locum Therefore it is said Matth. 10. 10. Provide not two Coats c. Object Object Matth. 10. 10. Provide not Shooes nor Staves And Luke 9. 3. Take no Staves for your Journey Answ Answ Our Saviour's purpose is not simply to forbid them the use of staves in their Journey for it was ordinary then to Travell with a staff in their hands as appeareth in Jacob Gen. 32. 10. who saith he passed over Jordan with his Staff and by that Ceremony of eating the Passoever with staves in their hands like Travellers Exod. 12. Neither would he have them go bare-foot without any shooes at all as may be gathered by the express words of Mark who saith He commanded them to be shod with Sandals but his meaning is onely to forbid them to take much care and to spend time in providing and furnishing themselves with staves and shooes for their Journey but he would have them presently without delay to go forth taking with them no other shooes than such as were already upon their feet nor any other staves then such as they had already in their hands or near about them Vide Bezam in
Prophet Jeremy Jer. 1. 6. and in Jonah Chap. 1. 3. flying to Tarshish when he was commanded to go preach against Nineveh But as it is presumption for Ministers of the Word to run before they are sent so it is disobedience against God not to go and preach and do other Ministerial duties when they are sent and qualified with gifts fit for the Ministery Here also others are reproved who being called to any other place or office wherein they should glorifie God and do him service do neglect or omit the duties required of them in those places or make delayes and excuses when they should perform them So much of the Apostles going forth upon Christ's Command to execute their Apostolical Office Now to speak of the parts of that Office which they executed And first of their Preaching which is amplified by the matter or object of it the Doctrine which they preached the doctrine of Repentance They preached that men should repent First of the Ministerial act of Preaching and then of the object or matter of it Doctr. Doctr. In that here is mention of the Apostles preaching of the Gospel yea it is mentioned in the first place as a main and principal part of their Apostolical Office hence Observe the dignity and excellency of this Ministerial work of preaching So excellent and worthy a work that the Apostles themselves were exercised in it yea it was the principal part of their Office 1 Cor. 1. 17. Paul sayes Christ sent him not to baptize but to preach the Gospel that is principally to preach the Gospel yea not onely the Apostles of Christ but Christ himself being on earth spent a good part of his life in this holy Function as we have heard before Chap. 1. Verse 14. which doth greatly set forth the dignity and excellency of this work Therefore also Solomon a King thought it no disgrace but rather an honour to himself to be called Ecclesiastes or The Preacher Therefore also 1 Cor. 14. 1. the Apostle bids us desire the gift of Prophecy above all other spiritual gifts Use 1 Use 1. See then that none should think themselves too good or too great to be exercised in this work of the Ministery though they be of never so great birth or wealth it is no disparagement but an honour to them if they be called to be Preachers of the Word Use 2 Use 2. This should encourage Ministers of the Word to diligence and painfulness in this part of their Ministerial Office above all other according to that strait charge given by Paul to Timothy 2 Tim. 4. 1. The very excellency and dignity of the Office of preaching the Word should stir them up to diligence therein Use 3 Use 3. Take heed of contemning this excellent work of the Ministery of thinking meanly of it 1 Thess 5. 20. Despise not Prophesying but esteem highly of it as a special gift bestowed of God upon the Church for the good and salvation of it Ephes 4. 11. And esteem well not only of the Work or Office of Preaching it self but even of the persons of Gods faithful Ministers for their works sake 1 Thess 5. 13. So much of the act of Preaching Now followeth the Matter or Doctrine which they Preached That men should repent The Evangelist doth not here mention all the parts or branches of their doctrine for they preached also the doctrine of the coming of the Messiah as they are expresly commanded Matth. 10. 7. and no doubt but they also preached the doctrine or faith in Christ stirring up the people to believe in him Luke 9. 6. They preached the Gospel Now the Gospel comprehends the doctrine of faith as well as of repentance yea the doctrine of faith is the principal and most necessary part of the Gospel Therefore when the Evangelist saith They preached that men should repent he speaketh by the figure Synecdoche naming one special part or branch of their doctrine for the whole Doctrine of the Gospel which they taught Quest Quest Why doth he mention the doctrine of Repentance and not rather the doctrine of Faith Answ Answ Because as it is most likely the Apostles did in the first place teach and urge the Doctrine of Repentance unto the people after the example of John Baptist Matth. 3. 2. and of Christ himself Matth. 4. 17. and Mark 1. 15. The Reason whereof is likely to be this Because howsoever Faith be the first Grace in order of Nature and the Doctrine of Faith the principal Doctrine yet Repentance is that Grace which doth first appear outwardly by the fruits of it and by which the truth and soundness of Faith is also manifested Touching the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated to Repent it is such a word as doth properly signifie to change ones Mind or to become more wise then he was before and so it serveth very fitly to expresse the nature and practise of true Repentance Now here before we come to the particular Instructions to be gathered from the words we have good occasion offered to speak somewhat in general touching the Nature and practise of Repentance Concerning which see before Chap. 1. Verse 15. Mark 6. 12 13. And they went out c. May 6. 1621. IN these Verses the Evangelist layeth doth down two Things 1. The Apostles going forth upon the Command of Christ 2. The execution of their Apostolical Office in Preaching and Working Miracles Of the first we have spoken In part also of the second Where we considered two parts of their Office 1. Preaching Verse 12. 2. Working Miracles for confirmation of their Doctrine Verse 13. Touching the first we also considered two things 1. The Ministerial Act of Preaching 2. The Object or Matter preached That men should repent Of the Act we have spoken In part also of the Object Where the sense of the words being first cleared we have begun to speak somewhat in general touching Repentance shewing 1. What it is 2. The necessity of it 3. Certain marks or signs to discern it by Now it remains to speak also of some Motives to stir up to the practise of it And then of the usuall Impediments which keep men from Repentance which Impediments are to be removed Of these Motives to Repentance and Hinderances of it see before Chap. 1. Verse 15. Now after the general handling of this Doctrine of Repentance we are to gather one or two Points of Instruction which do more particularly arise from the words Doctr. 1 Doctr. 1. In that the Evangelist here speaking of the Doctrine preached by the Apostles doth mention only the doctrine of repentance as one main part of that Doctrine which they taught hence we learn this That the doctrine of Repentance is one of the main and principal doctrines needfull to be taught in the Church A doctrine of speciall use and necessity A fundamentall doctrine Heb. 6. 11. one of those Principles taught in the Primitive Church Therefore it was the
first doctrine preached by John Baptist and the Apostles and by Christ himself See Matth. 3. 2. 4. 17. Mark 1. 15. and Luke 24. 47. The Apostles were to preach Repentance and Remission of sins c. Reas 1 Reasons 1. The practise of Repentance is of absolute necessity for the attainment of forgiveness of sins and salvation as we have before heard therefore the doctrine of Repentance must needs be of great use and necessity seeing it cannot be rightly put in practise if it be not first taught and known Reas 2 Reas 2. Repentance and the doctrine of it is needful not only for some but for all sorts of persons of all estates and conditions Luke 24. 47. Repentance to be preached among all Nations Some Doctrines are more peculiar for some sort of persons Some most necessary for the Rich some for the Poor some for young some for old some for Ministers some for the People some for Magistrates some for Subjects c. But Repentance being for sinners as our Saviour sayes Matth. 9. 13. I came to call sinners to repentance it is therefore a needful Doctrine for all sorts and degrees of persons living in the Church none being exempted from sin none therefore but have need of repentance and so of the Doctrine of it Object Object Luke 15. 7. There is more joy in heaven over one sinner that repenteth than over ninety and nine just persons which need no repentance Answ Answ There are two kinds of Repentance or degrees of it 1. A general repentance which is practised by the sinner at his first Conversion whereby of a wicked man he becomes good and the child of God And of this our Saviour there speaketh And so it is true that the righteous that is such as are already converted and in state of grace have no need of repentance that is of the first and general repentance because they are already converted 2. Particular repentance which is a daily renewing of repentance for new and particular sins And this is needful for all even for such as are already converted Use 1 Use 1. This should move Ministers of the Word to take all good occasions to handle this doctrine of Repentance and often to urge the practice of it unto their people So do the Prophets and Apostles c. Use 2 Use 2. To move the people also to desire often to hear this doctrine unfolded seeing it is of so great use and necessity for all sorts of persons They cannot be too well instructed in the nature of true repentance nor be too often stirred up to the practise of it Doctr. 2 Doctr. 2. Further we learn here That repentance is a part of the Doctrine of the Gospel not of the Law for the Apostles at this time preached the Gospel Luke 9. 6. So Luke 24. 47. Repentance is to be preached among all Nations as a part of the Gospel So Mark 1. 15. our Saviour himself is said to have preached repentance as a part of the Doctrine of the Gospel And that Repentance is no part of the Law may appear by these Reasons 1. The Law sheweth us our sins and the curse of God due unto them but doth not reveal or teach any remedy against sin And though it be said to be our School-Master unto Christ Gal. 3. 24. yet it is not so of it self directly but indirectly and by consequent only because shewing the sinner his sins and the curse due unto them it doth consequently shew him that he cannot be saved by the works of the Law and therefore deriveth him to seek salvation in Christ revealed in the Gospel 2. The Law being the Ministery of death 2 Cor. 3. 7. cannot teach repentance which is unto life and salvation as it is said to be Act. 11. 18. 2 Cor. 7. 10. 3. The Law revealeth nothing but the Justice and Wrath of God against sinners but Repentance presupposeth mercy and forgiveness in God which mercy and forgiveness is promised onely in the Gospel therefore repentance is a doctrine of the Gospel and not of the Law Use 1 Use 1. Hence gather That the Doctrine of Repentance is not so sowr and sharp a doctrine as some think it to be but rather very sweet and comfortable for it is a part of the Gospel which is called the glad tydings of salvation the Gospel of peace and the Word of life Being therefore a part of the most sweet and comfortable doctrine of the Gospel it cannot be an uncomfortable tedious or grievous Doctrine Indeed the doctrine of Repentance in it self is tedious and sharp to flesh and blood but the bitterness is allayed by the sweet promises made to the penitent How willing and glad then should we be to have this doctrine preached to us Use 2 Use 2. Seeing repentance is required and taught in the Gospel and not in the Law this may comfort such weak Christians as are troubled and discouraged because of the weak measure of their repentance and of the fruits thereof Let them remember That Repentance is an Evangelical Grace commanded in the Gospel and that it doth not require absolute perfection as the Law doth but accepteth the sincere desire and endeavour after grace for grace it self Verse 13. And they cast out many Devils c. The Evangelist mentioneth two kinds of Miracles for all the rest which the Apostles wrought for Matth. 10. 8. in their Commission or Charge there is mention of more sorts than are here named How far forth they had this gift or power of working Miracles we have shewed before Verse 7. Anoynted with oyl c. This is an outward rite or ceremony which the Apostles used in the Miraculous healing of the sick Concerning which some questions are to be answered Quest 1 Quest 1. Upon what ground and warrant they used this rite seeing it is not expresly mentioned in their Commission either by St. Mark in this Chapter or by St. Matthew Chap. 10. Answ Answ Though it be not expresly named yet it is included implicitely in that Commission Matth. 10. 8. Heal the sick For the Apostles practise in this matter is a sufficient proof to us that they had Christ's command and warrant for their practise Therefore also Jam. 5. 14. expresly enjoyneth the use of this ceremony to be continued in the Church so long as the gift of miraculous healing should continue Quest 2 Quest 2. To what end or use this anointing served Answ Answ Not to be a natural help or Physical means to cure the sick for then the Cures had not been miraculous but only as an outward sign and testimony of the miraculous healing of the sick which outward sign was necessary for the helping and strengthening of the faith of such as were to be cured assuring them That as certainly as their bodies were anointed so certainly health should be restored to him so far as did make for Gods glory Quest 3 Quest 3. Why should they use this ceremony of
anointing with oyl rather then any other outward sign to be a testimony of miraculous healing Answ Answ Because the use of Oyl was very common in that Countrey as for other purposes so for Medicine to cure and heal the body diseased Luke 10. 34. The Samaritan poured oyl and wine into the wounds of him that fell among theeves See also Eccles 10. 1. Therefore seeing oyl was used as a Medicinal thing this ceremony of anointing with oyl was fit to be used as an outward sign and testimony of the miraculous Cures which the Apostles wrought Quest 4 Quest 4. Whether they did anoint all whom they cured miraculously Answ Answ Not so For we read of some cured only by the shadow of Peter Act. 5. 15. some only by handkerchiefs and aprons which were brought to them from Paul's body Act. 19. 12. It is also likely that some were cured only by touching or laying of hands upon them as may appear Mark 16. 18. They shall lay hands on the sick and they shall recover In these places we find no mention of Oyl or anointing the sick Therefore no doubt but this was a free Ceremony permitted to the Apostles to use sometimes when they saw it fit and expedient but not used alwayes or to all the sick whom they cured Quest 5 Quest 5. Whether all that were anointed did recover Answ Answ This seemeth doubtfull and uncertain yet it is probable that they did not all recover but onely so many as it pleased God to restore 1. Because then the cure might seem to be tyed to the outward anointing and to be wrought by it as by a natural means 2. Though the Apostles had power to heal the sick and to work other Miracles yet not when they would but when it made for Gods glory Therefore it may be they sometimes anointed the sick and yet no Miraculous cure followed Further we must know that the Papists do alledg this place in defence of their Sacrament of extream Unction as they call it which the Popish Priests do at this day use unto such as are dangerously sick Annointing them with Oyl that by this means they may be freed from the remainders of sin left in them and that they may be comforted inwardly and strengthened against the Temptations of Satan in the Agony of death Bellarmin de extrem Unct. cap. 8. Concil Trid. Sess 14. de extrem Unct. cap. 2. pag. 135. Now they teach that this Anointing used by the Apostles was a preparative unto the Sacrament of extream Unction and that the use of that Sacrament was afterwards more plainly taught and enjoyned by St. James chap. 5. 14. But this cannot be because there is no resemblance between this anointing used by the Apostles and that Popish anointing but great difference and contrariety in these respects 1. This which the Apostles used was a temporary Ceremony to continue but for a time onely so long as the gift of Miraculous healing continued in the Church whereas the Papists teach that their anointing is a perpetual Sacrament to continue in the Church 2. This anointing was used by the Apostles onely as a sign of the Miraculous cure of bodily diseases but the Papists use their anointing as a means to purge the sick from the remainders of sin and to give them Spiritual comfort and strength against Satan Let them if they can shew that this anointing used by the Apostles had any such use or end 3. This by the Apostles was used as a sign of the Miraculous curing of the sick and of restoring of their health But the Papists use it for the most part to such as are at point of death and past hope of recovery neither have they any such gift or power of Miraculous healing as the Apostles had Indeed they pretend and boast of such a power but are not able to shew or prove it So much in way of opening and clearing these words Doct. Doctr. In that the Apostles confirmed and sealed the truth of their Doctrine by so many and powerfull Miracles which the Lord wrought by them Hence observe the Divine truth and certainty of the Doctrine of the Gospell Preached by the Apostles and after left by them in writing unto the Church for that which they wrote is the sum and substance of that they Preached Now this Doctrine which they both Preached and wrote must needs be the Divine Truth and Doctrine of God because it was not onely Preached by them but also confirmed and ratified by such Miracles as none but God himself could work by them So Mark 16. ult They went forth and Preached every where the Lord working with them and confirming the Word with Signes following So also Hebr. 2. 3. The Apostle proveth the certain truth of the Doctrine of the Gospell by this That it was not onely Preached at first by Christ and the Apostles but also confirmed by Miracles God himself bearing witness to it with Signs and Wonders and divers Miracles c. And it is a sufficient Argument if there were no other to prove the Doctrine of the Gospel to be of God and from Heaven seeing it was at first not onely Preached by Christ and the Apostles but also sealed as it were from Heaven by such Divine Miracles Use 1 Vse 1. See then also by this the truth and certainty of the Christian Faith and Religion which we profess and hold and by the Profession and practice whereof we hope and trust to be saved This must needs be the true Faith and the Religion of God himself because it is agreeable to the Doctrine of the Gospel and grounded upon it and therefore hath the Seal of God set upon it and the Testimony of God from Heaven going with it to confirm it Be thankfull to God that hath called us to the Knowledg and Profession of this true Religion in which alone Salvation is to be had for there is no name in Heaven or Earth by which we can be saved but onely by Jesus Christ Act. 4. 12. and Christ is the sum of the Gospell and the Gospell is the very foundation on which this Religion which we profess is built and it is such a Doctrine as hath bin confirmed from Heaven by Miracles to be the onely saving truth of God the onely word of life and Salvation Oh then how thankfull should we be unto God for revealing to us the Knowledg of this Doctrine Luther in his last Prayer upon his death-bed gave special thanks to God for revealing the Knowledg of Christ unto him So let us both in life and death shew thankfulness for this unspeakable benefit that God hath revealed to us the knowledg of Christian Religion and of the Gospel and that he hath suffered us to be born and to live where this Religion and Gospell is professed and established How if we had bin born among those Pagans in the West-Indies or among Turks and Jews or amongst the Papists who have corrupted and falsifyed the whole
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
Testimony with a Preface commending and approving it as a fit testimony to convince these Scribes and Pharisees Surely well hath Isaiah Prophesied of you 2. The testimony it self in these words This People honoureth me with their Lips c. But they worship me in vain c. 3. The applying of the testimony to the plain and direct convincing of these Scribes and Pharisees for their contempt of the written Word of God and their superstitious observing of traditions of Men c. Ver. 8. Because they thought meanly of our Saviour therefore he presseth them with the Authority of a famous Prophet whom they had in great accompt Observ Observ In Generall In that our Saviour grounds his reproof of the Scribes and Pharisees upon the written testimony of the Prophet Esay the more powerfully to convince them Hence gather That such as have a Calling to reprove sin in others should ground their reproofs and admonitions upon the written Word of God drawing the matter of their Reproofs from thence and so applying it to the parties offending 2 Tim. 3. 16. The Scripture is profitable for Reproof and Correction c. Joh. 5. 45. Our Saviour reproving the Jews infidelity grounds that his reproof upon the writing of Moses telling them that he did not accuse them but Moses did accuse them c. Act. 13. 41. Paul reproveth those of Antioch which contemned the Gospel in the words of the Prophet Habakuk Behold ye Despisers and wonder and perish c. Jam. 4. 5. The Apostle reproveth and condemneth the sin of envy by testimony of Scripture alledged against it See Col. 3. 16. Reasons Reasons Why necessary to reprove sin by Authority from the Word of God 1. That so the Offender may see himself reproved of God himself and not of Man onely and so may be moved to yield more conscionable obedience to the reproof 2. The Word of God alone is powerfull and able so to convince the conscience of the Sinner as to work in him true remorse and repentance Hebr. 4. 12. The Word of God is quick and powerfull sharper then any two edged Sword See also 1 Cor. 14. 24. Use 1 Vse 1. Let the Ministers of the Word and all that are called to reprove sin in others remember this rule in giving Christian reproof or admonition viz. To do it by Authority from the Word of God though not alwayes needfull to do it in the very words of Scripture yet it must needs be done by warrant from the Scripture from whence the matter of the reproof is to be drawn And it is also good when it may be done conveniently to use the very words of Scripture in reproving sin that so the Offender may more plainly see himself reproved of God c. Use 2 Use 2. See how necessary for all that have Calling to admonish and reprove others for sin to be well exercised in the Scriptures that the Word of God dwelling in them richly they may out of the same be able to admonish and reprove others Especially Ministers of the Word had need to be mighty in the Scriptures as Apollos that out of them they may be able to convince the Wicked c. Yet not they onely but other Christians So much of this generall Observation from this that our Saviour convinceth the Pharisees and Scribes by testimony of Scripture Now to speak of the Particulars in the words And first of the manner of alledging the testimony of the Prophet viz. with a preface commending the same as well fitting to the Scribes and Pharisees against whom it is alledged Quest Surely well hath Esay prophesied of you Quest How is it said That Esay prophesied this of them seeing he lived many hundred years before them and therefore knew them not Answ Answ 1. Though he lived long before them yet might he by the Spirit of prophesie foresee their future estate and condition that they would prove like unto their Ancestors which lived in the Prophets time that is say Hypocriticall and Superstitious 2. He is said to have Prophesied of them because though he preached and wrote long before their time yet this Prophesie did concern them and was to be applyed to them for their just reproof in as much as they were guilty of the same sins which the Prophet reproved in the antient Jews of his own time As it is written The place of Esay where it is written is Chap. 29. 13. But of the place and testimony it self I will speak afterward God willing Observ 1 Observ 1. In that our Saviour doth commend and shew his approbation of this testimony of the Prophet Esay which he alledgeth against the Scribes and Pharisees that so it might carry the more credit and sway with them and be the more powerfull to convince their consciences Hence gather That it is good for Ministers of the Word in alledging testimonies and places of Scripture for confirmation or illustration of those Points which they deliver to give some speciall places of Scripture which are fit for those purposes unto which they are alledged and especially when they are such places as are of great use for the People and do very nearly concern them to take speciall notice of Not that the Word of God in it self hath need of Man's testimony or commendation for it hath Authority from God alone whose Word it is but because the testimony and commendation of Men especially such as are of eminent Gifts and Places in the Church is sometimes a good motive unto others the sooner and more readily to imbrace the Doctrine of the Word of God The like may be said of alledging the testimonies of humane Writers when there is just and fit occasion offered to alledge any such as sometimes there may be it is good in alledging them to give some commendation of the testimony that is alledged or of the Author of it that so it may carry the more credit and authority with those that hear it alledged So Paul Tit. 1. 13. alledging the testimony of the Heathen Poet Epimenides against the Cretians saith of it This witness is true Observ 2 Observ 2. Further we learn That the Doctrine of the written Word of God concerneth not onely such as lived in the times when the severall Books of Scripture were first written but even all others that were to be born and to live afterward unto the end of the World Our Saviour here tells the Scribes and Pharisees that Esay Prophecyed of them c. Rom. 15. 4. Whatsoever things were written afore time were written for our Learning c. Rom. 4. 23. The Apostle alledging that Text Gen. 15. touching the Lord's imputing of Righteousnesse to Abraham saith That it was not written for his sake alone but for us also to whom it shall be imputed if we believe on Him c. So 1 Cor. 10. 11. having mentioned the examples of God's Judgments upon the old Israelites recorded in the Books of Exodus and of Numbers he added this
of this Testimony of the Prophet as they are found Isa 29. 13. from whence our Saviour citeth them and as they are here mentioned by the Evangelist We must know therefore that howsoever in the words there is some small difference yet if it be well considered there is no difference in the main matter and substance of the Testimony only our Saviour in alledging it doth further open and explain the Prophets meaning Touching the differences in the words One is that whereas the Prophet saith Their fear was taught by Precepts of men our Saviour here saith They worship him teaching for Doctrines mens Precepts But the sense is all one in substance for by fear the Prophet understandeth the Worship of God in general putting a part for the whole by a Synechdoche Another difference is that our Saviour here addeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original which signifies In vain But this is no addition to the matter and substance of the Testimony but only an opening and explaining of that which the Prophet darkly implyeth For although he do not say expresly that their Fearing or Worshipping of God was vain yet by reproving it he doth sufficiently imply that it was vain Observ Observ Here we may see that in alledging Scripture it is lawful sometimes to swarve from the express words of the Text so that there be no swarving from the matter and sense of those places that are alledged Though we may not add any thing to the matter and sense of Holy Scripture yet it is lawful sometimes in the alledging of a place of Scripture to add some words in way of Exposition of that which is alledged c. yea it is sometimes necessary and profitable to do this c. See Mat. 4. 10. But to come to the particular handling of those things which have been before propounded to speak of out of the words And first of the sin reproved by the Prophet viz. Their Superstition which is two-fold 1. In Doctrine 2. In Life and practise as hath been before said And the former of these was the ground and cause of the latter Their superstitious Practice in Worshipping God after mens Traditions was built upon their superstitious Doctrine in that they taught mens Precepts c. Teaching for Doctrines That is in stead of true and sound Doctrines warranted by the written Word of God The Commandments of men That is unwritten Traditions Customs and Ordinances of men devised without warrant from the Word of God Observ Observ In that their corrupt and superstitious Doctrine and Teaching of humane Traditions in stead of sound Doctrine is mentioned here as the Ground and Cause of their superstitious Worshipping of God Hence observe That the teaching of corrupt and unsound Doctrines in the Church is a main cause of unlawful and sinful Practices This was one great cause of many sins reigning amongst the People of the Jews in the times of the Old Testament because the Priest taught them amiss and the false Prophets misled them by erroneous Doctrine Isa 9. 16. The Leaders of this People cause them to err and they that are led of them are destroyed Jer. 50. 6. My People have been lost sheep their Shepherds have caused them to go astray c. See Matth. 15. 14. Se in our Saviour's time one main Cause of great Sins and Corruptions in life which reigned among the Jews was this That the Scribes and Pharisees were so corrupt and unsound in their Doctrine as may appear Mat. 5. So among the Papists at this day the corrupt Doctrine taught in that Church is the cause of so great profaness and wickedness of life as is seen among them Vse 1 Use 1. See then how dangerous it is for such as are called to be Teachers in the Church to teach or bring into the Church any corrupt or unsound Doctrines not warrantable by the Word of God This opens a gapp to Sin and unlawful Practices Let all Ministers therefore beware of this remembring that Matth. 5. 19. whosoever shall break one of the least Commandments and teach men so shall be called the least in the Kingdom of Heaven Corrupt Teachers sow the Seed from whence all evil fruits of profane and wicked life do spring Vse 2 Use 2. Admonition to Christians to beware of the Leaven of corrupt Doctrine lest by it they be drawn to errour in Practice Therefore try all things c. 1 Thess 5. 20. Vse 3 Use 3. Such as have sound Doctrine of the Word taught them ought to be thankful So much of their Superstition in Doctrine Now to speak of their Superstitious Practice They worshipped God according to humane Precepts Doctr. Doctr. Here observe that it is the property of superstitious Hypocrites to serve and worship God after the Precepts of men and not after the Word of God making humane Traditions Customs and Ordinances the Rule of God's Worship and not his own Word So did the old hypocritical Jews in the Prophet Esay's time as we see here and Isa 1. 12. it appears that they worshipped God not in such sort as he required but after their own Will and Superstitious Customs therefore he saith to them in way of Reproof when ye come to appear before me who hath required this at your hands to tread my Courts So the Scribes and Pharisees and other superstitious Jews in our Saviour's time worshipped God after the Tradition of their Ancestors and not after the Rule of the Word of God So our Saviour here chargeth them that in God's Worship they followed not the Doctrine of the written Word but their own and their Ancestors unwritten Precepts Col. 2. 20. The Apostle reproveth some in that Church for burdening themselves with humane Traditions in the Worship of God telling them That there is onely a Shew of Wisdom but no true Wisdom in the Observation of such Precepts of men without Warrant from the Word of God Reas Reas 1. Such superstitious Hypocrites are more careful to please men than God and more careful to be approved of men than of God therefore they rather make mens Precepts and Ordinances the Rule of their serving God than the Word of God 2. They rest only in the outward Worship of God and because in that alone they find no true contentment nor sound comfort and peace of Conscience therefore they forge and devise to themselves other wayes and means of worshipping God not prescribed of him in his Word that so in them they may if it be possible find contentment Vse 1 Vse 1. See what to judge of the Papists at this day worshipping God after their own Devices and unwritten Traditions Canons of Councils Pope's Decrees c. and not after the Prescript of the written Word of God they herein discover themselves to be superstitious Hypocrites like to these Jews reproved by the Prophet and like to the Scribes and Pharisees here reproved by our Saviour Christ The Scribes and Pharisees will never dy so long
and 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
case of Conscience supposed by the Scribes and Pharisees touching Children's relieving Parents in their necessity The Case or Question is whether if a Child had sworn or solemnly vowed not to help his Parents he were tyed to help them 2. Their Resolution of the Case or Question by their Doctrine viz. That in this Case the Child was not tyed to relieve his Father or Mother but was free from sin in refusing to do them Good Touching the first Observ 1 Observ 1. See here how great sins and abuses raigned among the Jews in our Saviour's time as open profanation of the name of God by unlawfull and wicked Oaths and Vowes binding themselves by such Oaths to the committing of sin and omission of necessary Duties commanded in the Law of God as the relief of their own Parents I say these grosse corruptions were now raigning amongst this People being not onely practised by the Common sort but also allowed and maintained by the Scribes and Pharisees the Teachers of the Church and yet for all this God had his Church at the same time even amongst these wicked Jews And therefore our Saviour Christ notwithstanding these great corruptions in Life and Doctrine did not separate himself nor command his Disciples to separate from this Church of the Jews in respect of communicating with them in the publick Ordinances and Worship of God as the Ministery of the Word c. But He and his Disciples usually resorted to the publick Synagogues of the Jews yea He commanded his Disciples to hear the Scribes and Pharisees sitting in Moses Chayr Matth. 25. Which manifestly proveth That there may be a true Church of God even in such places where some yea many grosse sins and corruptions do raign and bear sway and that there is no warrant for any to separate from a particular Church because of such abuses and corruptions in it Which therefore condemneth the practise of the Brownists separating from our Church because of the Corruptions in it c. Observ 2 Observ 2. Learn here that it is the property of wicked and ungodly persons such as these Jews here spoken of to vow and swear unto things evil and unlawfull as to the omission of some necessary Duty commanded of God or to the commission of any sin forbidden of God in his Word This is to bind themselves by an Oath to the dishonouring and provoking of God by sin which is a most wicked practice being a gross and hanious abuse of an Oath or Vow and a high degree of taking God's name in vain for which he hath said he will not hold such guiltlesse See more of this Point before Chap. 6. 23. Use Use See the grievous sin of such as stick not to vow or swear sometimes to do that which is in it self a sin as to be revenged on enemie c. or on the other side to swear or vow the omission of good Duties as that they will not have dealing again with one that hath wronged them that they will never do good to their Enemy that they will not come to such a Church or hear such a Preacher again because he hath perhaps touched their conscience for some sin which they will not forsake Yea though one should in sudden passion of anger make such a Vow or Oath yet would not this excuse it from being a most hanious sin Observ Observ 3. In that it was wrath and anger conveived against Parents as it is most likely that moved the Children thus wickedly to swear that they should have no profit by them Hence observe How great and dangerous a sin rash anger and wrath is in that it is the Cause of other hainous and grievous sins as of dishonour and open contempt of Parents yea of vowing and swearing not to do them Good c. These weregrievous sins yet it seems that these wicked Children made nothing of them when they were once inraged with anger against their Parents for some discontentment given Prov. 29. 22. A furious man aboundeth in transgression Full of anger full of sin Especially this is true of extream and outragious anger which is nothing else but a short fury or madnesse as the Heathen man could say Prov. 27. 4. Wrath is cruel and anger is outragious Experience shews what grievous sins this raging anger is often the Cause of Is it not the Cause of wicked cursing swearing and of bitter rayling at others Is is not the Cause many times of contention quarrelling fighting wounding yea of actual murder Was it not so in Can's anger Gen. 4. See Prov. 26. 18. Yea how have some good men been overcome of this raging passion and by it thrust forward to very grievous sins See this in David who being suddenly inraged against Nabal vowed his Death and the Death of all his Family 2 Sam. 2. 5. In a word what sin almost is so grievous but one that is thus inraged with furious anger is ready to fall into being tempted to it in his anger Such a one is a fit subject for the Devil to work upon and he may at that time in the midst of his rage fasten any sin upon him and drive him head-long into it Reason Reason This furious passion doth exceedingly distemper the whole man both inward and outward It distempers the mind bereaving a man of all judgment and use of reason for the time It distempers the memory making him forget himself and his Place and Duty to God and Man yea it expelleth all thought of God and of good things As it distempers the inner man so also the Body and every part and member of it making them fit Instruments of sin c. Use Admonition to all to take heed of this hurtfull and dangerous sin of anger and especially of furious wrath being the Cause of so many other grievous sins and laying a man open so wide to the Devil's temptations Especially beware of custom in this sin which is exceeding hardly left If all occasions of sin must be shunned then this as one great occasion Remedies against sinfull anger 1. Remove the causes and occasions of it as pride of heart self-love waywardness niceness and curiosity in small and tryfling matters needless prying into the lives of others familiarity with angry persons Especially labour to mortify the sin of pride in our selves c. 2. Labour by all means to resist and stay the first motions of sinfull anger arising in us either by lifting the heart to God desiring his Grace to repell this passion or by calling to mind some place of Scripture condemning this sin or by departing out of the company where we are if there be no other way Howsoever it be be sure in this case not to be sudden in doing or speaking any thing in the midst of our passion but stay a time till the mind be settled and in better temper Take heed of multiplying words c. 3. Often think of the hurtfulness and dangerousness of this sin being
the cause of so many other sins Think also how unbeseeming it is for Christians who should shew all meeknesse and patience toward others c. 4. Lastly Such as find themselves given to rash anger let them daily pray against it desiring God to mortify in them this sinfull passion c. So much of the case of Conscience supposed by the Scribes and Pharisees touching such Children as had in their rage and anger sworn that their Parents should have no profit by them Now to speak of their Resolution given of this Case and Question which was this that in this Case a Child was not tyed to Honour his Parents by doing them Good but was free from sin though he refused so to Honour them That this was their resolution of the Case may appear by these last words of the Verse He is free or shall be free And the same is further declared in the next Verse as we shall hear when we come unto it Now the ground of this their corrupt Doctrine was a grosse error holden by them touching an Oath for they held that an Oath once solemnly taken did absolutely bind the party that had taken it to the performance of what he had sworn though it were a thing in it self unlawfull yea they put great Religion in the keeping of a Oath though it were taken to do that which was evil and sinfull See Matth. 5. 33. where our Saviour sheweth That it was the Doctrine of the Jewish Teachers that men were very strictly bound to keep their Oaths which indeed is true of all lawfull Oaths but not of unlawfull Observ 1 Observ 1. Here we see that the Scribes and Pharisees under colour of religious keeping of an Oath once taken did excuse and allow of the sin of Children in dishonouring Parents which shews us That it is the property of Hypocrits and wicked Persons such as these Pharisees were to maintain and defend sin in themselves and others under pretence and shew of Religion and Conscience See before Chap. 6. 26. Observ 2 Observ 2. In that these Scribes and Pharisees did by their Doctrine free Children from Duty to Parents in case they had sworn not to help or profit them We may learn That it is the property of corrupt Teachers in the Church to teach Doctrines of Liberty and Freedom for practise of sin which God hath forbidden and for omission of Duties commanded They give Liberty for practise of sin where God hath given none letting loose the Rains and Bridle to sin where God would have it held in strait Thus did the Scribes and Pharisees they taught many licentious Doctrines opening a wide Gap unto sin as we may see Matth. 5. For example they taught that it was lawfull for a Man to put away his Wife by divorce for small matters That it was lawfull to swear in ordinary Communication if a Man did not forswear That it was lawfull to seek private revenge requiring an eye for an eye That it was lawfull for a Man to hate his Enemies so that he loved his Friends c. Use Use See then a Rule or Touch-stone by which to try and know the corrupt Doctrine of false Teachers Look whether their Doctrine tend to liberty in sin and unlawfull practises or to the omission of necessary Duties commanded of God If it do it is corrupt and unsound Doctrine and to be rejected and taken heed of such are many Doctrines of the Church of Rome as their Doctrine of tolerating Fornication under penalty of money their Doctrine of Pope's pardons granted for money to forgive sins not onely past but for many years to come Their Doctrine of Equivocation of exempting their Clergy-Men from Subjection to the Civil Power of Magistrates Such also is the Doctrine of those which deny the morality of the Sabbath On the contrary that Doctrine which tends to the restraint and beating down of sin is good and sound and to be imbraced Observ 3 Observ 3. If the Scribes and Pharisees made such accompt of an unlawfull Oath that they would by no means have it broken by Children no not if they had sworn against their own Parents much more accompt should be made of a lawfull Oath taken to do things lawfull and good How great care should every one have to keep such an Oath Psal 15. 4. It is said to be one mark of him that shall be saved that having taken an Oath he keeps it though it be to his hinderance Therefore great and fearfull is the sin of those who having taken lawfull Oaths make no conscience to keep them such little think how fearfull the sin of perjury is by which they lay themselves open to the Curse of God unto which every one binds over himself by taking an Oath if he do not conscionably perform what he hath sworn unto being a matter in it self lawfull to be done Mark 7. 12 13. And ye suffer him no more to do ought for his Father and Mother Making the Word of Mar. 31. 1622. God of none effect through your tradition which ye have delivered and many such like things do ye IN the former Verse our Saviour alledged the corrupt Tradition or Doctrine of the Scribes and Pharisees concerning the Duty of Children to Parents in helping them in their necessities viz. That in case a Child had sworn or rashly vowed that his Father or Mother should have no profit by them then he was not tyed in conscience to relieve them but was free from guilt of sinne though he refused to do them Good Now in these two Verses he further sheweth the hurtfull and dangerous Effects and Consequents of this their corrupt and wicked Doctrine Which Effects are two 1. That by this Doctrine they hindred the Child from doing good or affording help to his Parents when he had thus sworn the contrary Ver. 12. 2. That by this Tradition they made Voyd the Word of God Ver. 13. Then in the end of that Verse he briefly chargeth them with sundry other corrupt Traditions which they maintained besides the former of exempting Children from Duty to Parents Ye suffer him no more c. It may be they did not plainly or flatly forbid the Child in this Case to do Good to his Parents but because by their corrupt Doctrine they gave liberty to a Child to refuse to relieve his Parents when he had sworn the contrary therefore they are said Not to suffer him to do ought for them To do ought That is to do any good or afford any help or profit to his Parents or any relief in their necessities Where note that our Saviour imputeth the sin of such an undutisull Child to the Scribes and Pharisees as the causes of it by their Licentious Doctrine c. Observ 1 Observ 1. Here first we may gather That corrupt Doctrine is the cause of corruption and wickedness in Life and Practise The Scribes and Pharisees by their wicked Doctrine exempting Children from helping Parents were the
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
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
but rather plain and evident if they had marked it well and had been so fit to conceive it as they should have been This therefore shews how hard and slow they were to conceive such Doctrines as this and how justly he reproved them as we shall see in the words following And yet withal they discover great humility and desire of Knowledge of the Truth in that they acknowledge their Ignorance by coming to ask Observ 1 Observ 1. See here how great dulness and slowness of capacity there is even in the best Christians to conceive spiritual and heavenly matters when they are taught them Christ's own Disciples bewrayed great weakness this way at this and other times So Chap. 8. 16. So Luke 18. 4. See before on the 14th Verse of this Chapter Vse Vse Comfort to us when we feel and complain of Ignorance and Dulness c. so that we be humbled for it and strive against it by Prayer Observ 2 Observ 2. The best should not be ashamed to acknowledge their own Ignorance in spiritual matters to such as are able to teach them that so they may be better informed and instructed Such was the humility of Christ's Discipleâ— that they stick not here to acknowledge their own Ignorance and Dulness of capacity to the end that they might be further instructed of their Master yea they stick not to shame themselves For it might justly seem a shame for them not to understand such plain Doctrine as Christ taught to the common ignorant Multitude and yet this shame hinders them not from coming to Christ to ask the meaning of his Doctrine They rather choose to be accounted dull and slow of capacity than to remain ignorant of Christ's Doctrine They stick not to profess their own blindness that so they may have Christ their Master to lead them in the right way c. So at other times often they used to come to Him and to seek Knowledge and Direction in spiritual matters thereby acknowledging their own Ignorance and weakness of Understanding So Chap. 4. Ver. 10. So Matth. 24. 3. This also was commendable in Nicodemus who though he were a great Pharisee and a Master in Israel yet was not ashamed to come to learn of Christ Joh. 3. 1 2. Indeed he discovered his timorousness in coming by night but withall he shewed Humility in coming to learn of Christ So Act. 8. 34. the Eunuch though a great man yet is not ashamed to confess his Ignorance that he might learn of Philip. Use 1 Use 1. Reproveth such as deprive themselves of so much spiritual Knowledge and Instruction which they might reap by others who excell them in gifts because they are ashamed and unwilling to bewray their own Ignorance by asking and enquiring of others choosing rather to remain ignorant of many necessary Points of Knowledge and unreâ—olved in many needful Questions and Cases of Conscience than by asking or seeking Resolution to discover their Ignorance As if a Traveller should rather willingly go on in a wrong way than by Enquiry to be directed into the right way by one that is more skilful or better acquainted therewith than himself The cause of this unwillingness to bewray Ignorance is Pride of heart which must therefore be resisted Use 2 Use 2. Be not ashamed to acknowledge our Ignorance in heavenly matters that we may learn of such as are able to teach us that we know not Though Ignorance in it self be shamefull yet it is no Shame to acknowledge it with desire of Instruction c. Besides it is much better to bear Shame than to remain still in Ignorance to the hurt and danger of our Souls Labour therefore for Humility of heart and for true Desire and Love of spiritual Knowledge then no Shame will keep thee from seeking after it Observ 3 Observ 3. Here also learn That it is commendable in Christians to move profitable Questions unto their Teachers or others either touching those Points of Doctrine which have been taught them publiquely or touching other spiritual matters such as seem obscure and dark unto them that so they may receive further Resolution in them and come to understand them better Thus did Christ's Disciples here and at other times Thus did the Jews take occasion from Peter's Sermon to enquire and ask of him and the other Apostles what they should do Act. 2. 37. So Act. 16. 30. the Jailour being converted asketh of Paul and Silas what he must do to be saved So Act. 8. the Eunuch questioned with Philip about the meaning of a place of Scripture in the Prophecy of Isaiah This should incourage Christians to take occasion thus to move profitable Questions one to another and especially to their Pastors touching spiritual and heavenly matters and particularly touching the Doctrines of the Word which they have been publickly taught especially this is fit to be done upon the Sabbath day after they have heard the Word Contrary to the practise of many who are forward to conferr and question with others about matters of the World but seldom or never move questions about spiritual matters no not on the Sabbath day but so soon as they are out of the Church fall to conference about worldly business Reckonings Payment of money Corn Cattell c. forgetting what is said Isa 58. 13. So much of the occasion of Christ's instructing his Disciples viz. their questioning with him about his Doctrine formerly delivered Now followeth the manner of his instructing them which was this that he joyned Reproof with Instruction first reproving them and that somewhat sharply for their Ignorance and Dulness to conceive his Doctrine and then opening the same Doctrine to them more fully and plainly Ver. 18. And he said unto them Are ye so without Understanding also Do ye not perceive c. These Interrogatories or Questions do imply a sharp Reproof of them q. d. It is strange that not onely the Scribes and Pharisees or the common People but you also who have been better instructed by me should yet be ignorant and unskilful in this Doctrine and so uncapable of it it is therefore a great fault and infirmity in you Object Object Seeing they came so humbly to learn this sharp Reproof might discourage them to learn of him at other times Answ Answ Our Saviour knew them to be unfeigned lovers of the Truth and therefore that they would suffer his Reproof though sharp Observ Observ See here that the best Christians having most excellent graces yet are not to be winked at and spared in their infirmities and faults but to be plainly admonished and if need be sharply reproved by such as have a Calling to do it Though Christ's Disciples were excellent Christians yet he used not to forbear reproving them for such things as were amiss in them but plainly and sometimes sharply rebuked them as here and at other times See before Chap. 4. 13. and Chap. 8. ver 17 33. he sharply rebuked Peter for presuming to
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
they taught the Truth and sound Doctrine Answ Answ It is true That they did indeed teach many things which were true and sound and agreeable to the written Word of God in the Law and Prophets and therefore our Saviour's meaning there is not that they should generally and absolutely follow their Doctrine in all things whatsoever they taught But in all such things as they taught truly and soundly in all things which they taught agreeable to the Doctrine of Moses in whose Chair they sate But because they did also together with true Doctrine mingle a great deal of corrupt and erroneous Doctrine therefore our Saviour in this place warneth his Disciples to take heed thereof Now this corrupt Doctrine of the Pharisees is here called Leaven and thereunto compared in regard of the likeness between them to set out the Nature and evil effects of this corrupt Doctrine by which it resembleth Leaven as in other respects so especially in this That as leaven is not onely sowre and tart of it self but it is apt also to convey and spread the sowreness of it into the whole Lump of Dough till it be all sowred therewith 1 Cor. 5. 7. Gal. 5. 9. So this Doctrine of the Pharisees was not onely evil and corrupt in it self but apt to spread the corruption and contagion of it further and further to the infecting of others therewith Quest Quest Why did our Saviour speak so obscurely c Answ Answ That from their misconceiving him he might take occasion to discover to them their ignorance and infidelity for which he afterward reproveth them And of the leaven of Herod It is somewhat doubtfull what is meant by this Matth. 16. 6. The Sadduces are named instead of Herod whereupon some think that Herod did joyn himself to the Sect and Opinions of the Sadduces and so that the leaven of Herod is the same with the leaven of the Sadduces noting out the corrupt Doctrines and Opinions which the Sadduces held the chief of which are mentioned Acts 23. 8. That they held no Resurrection nor Angel c. Others do with more probability think that by the leaven of Herod is meant here the erroneous Doctrine and Opinions of the Sect called the Herodians of whom we heard before Chap. 3. Ver. 6. who were a peculiar Sect by themselves differing in opinion from the Pharisees and Sadduces Who were called Herodians from Herod King of the Jews because among other opinions they held this as is restified by Epiphanius that Herod was the Messiah because he was King of the Jews and a Jew born and lived about the same time when the Jews expected the Messiah Howsoever it be no doubt but our Saviour meaneth some corrupt and erroneous Doctrine or Opinions held and maintained either by Herod himself or else by the Sect of the Herodians which were his Followers and Adherents Vide Gerrard Harm Evang. Cap. 154. Pag. 1105. c. Ubi diversam sententiam tuetur Observ 1 Observ 1. In that our Saviour from their want of Bread took occasion to speak to them of the leavened Doctrine of the Pharisees c. and to teach them spiritual Wisdom in shunning the same Hence gather That from Earthly and Temporal things of this Life we should take occasion to confer and speak to others of things Spirituall and Heavenly So our Saviour often used to do Joh. 4. 10. From the Water of the Well of Jacob he took occasion to tell the Woman of Samaria of the Spirituall Water of Life and to stir her up to thirst after it So Joh. 6. 27. from the five Loaves of Bread with which he had fed 5000 he took occasion to speak unto the People of the Spirituall and Heavenly Food and to stir them up to seek after it Herein let us imitate our Saviour taking occasion from Earthly things to think and speak of Spirituall and Heavenly From Earthly and Bodily Food to speak and confer of Spirituall from Bodily Raiment to confer of the Garments of Grace from Bodily Armour to speak of the Spirituall Armour of God Ephes 6. From our Earthly Houses to talk and speak to one another of our House not made with Hands but eternall in the Heavens from the Grasse and Flowers of the Field to speak of our Mortality c. Thus we shall shew our selves to be Heavenly minded and to have our Conversation there even while we live on Earth Phil. 3. 20. Besides we shall by this means more and more stir up our Thoughts and Affections to the love and desire of things Spirituall and Heavenly This also will be a means to furnish us from time to time with plentifull matter of holy conference so as we shall never want matter in this kind to confer of Observ 2 Observ 2. Here we see that there hath been in all Ages of the Church corrupt and erroneous Teachers who have laboured by their Errors and false Doctrine to corrupt and deprave the true and sound Doctrine of the Word of God Such were the Pharisees Sadduces and Herodians in our Saviour's time who by their leaven of corrupt Doctrine infected and sowred the true Doctrine of the Law and Prophets So in times of the Old Testament were many false Prophets So in the Apostles Dayes were false Apostles and other corrupt Teachers both among the Jews and Gentiles 1 Pet. 21. There were false Prophets among the People even as there shall be false Teachers among you who privily shall bring in damnable Heresies c. Such false Teacher were Hymenaeus and Philetus mentioned by Paul 2 Tim. 2. 17. Besides many other in the Apostles Dayes Such were the Jewish Teachers which urged the necessity of Circumcision and the keeping of other Ceremonies of Moses's Law after the Death of Christ Such were the Nicolaitans Revel 2. 6. which held Fornication no Sin Such were Ebion and Cerinthus who denyed the God-head of Christ as is testified in the Ecclesiasticall History So in all the succeeding Ages after the Apostles both of antient and later times the Church was troubled with many corrupt and Heretical Teachers as Arrians Pelagians Manichees c. Austin reckoneth up ninety several Heresies c. So in this Age and time wherein we live there are many corrupt and Heretical Teachers as Papists Anabaptists Arminians c. which labour to spread the Leaven of their Errours c. Reason Reason God hath decreed to permit and suffer it thus to be for just causes As first for the just Judgment and Punishment of the wicked and Reprobates that they may by the Doctrine of false Teachers be led into damnable Errours and so be justly condemned if they repent not 2 Thess 2. 10. Secondly For the trial of the Elect and that such as are approved of God may be known 1 Cor. 11. 19. There must be Heresies c. Deut. 13. 3. Use 1 Use 1. Teacheth us not to think strange nor to stumble or be offended thereat when in these our times we see
1. Believe not every Spirit but try the Spirits whether they are of God c. Mark 8. 16. And He charged them c. Jan. 23. 1624. Observ 4 Observ 4. IN that our Saviour directeth this Admonition to his Disciples or Apostles whom he had before called to the Office of the Ministry Chap. 3. ver 14. Hence we may gather that as all Christians so especially Ministers of the Word are to be careful to shun the Leaven of false Doctrine and erroneous Opinions in matters of Religion and to take heed of being infected therewith Act. 20. 30. Paul having told the Elders of Ephesus that false Teachers should spring up even amongst them bids them therefore to watch that is not onely to be diligent in their Ministerial Office of teaching sound Doctrine but also in shunning the false Doctrine of those corrupt Teachers and opposing themselves against the same So 1 Tim. 6. 5. he warns Timothy to withdraw himself from false and corrupt Teachers which is to be understood not onely of shunning their Persons but especially of avoiding the Infection of their Doctrine Reason Reason Ministers have a Calling to instruct others in the sound truth of the Word of God and to preserve them from the Poison of Errours and corrupt Doctrine to the utmost of their Power which they cannot be fit to do if themselves be infected with errours and Leaven of false Doctrine and therefore they must by all means shun and avoid the same Use Use See how unfit and dangerous for Ministers of the Word who are called to teach unto others sound and wholesom Doctrine to be corrupt in their own Judgment and infected with Leaven of Errours How shall they lead others in the way of truth and keep them from Errour Blind Guides And if the blind lead the blind both will fall into the ditch c. Observ 5 Observ 5. In that our Saviour warns them to take heed of the Leaven of the Pharisees and of Herod which were Persons of great place and authority Hence we may learn that we are to shun Errours and false Doctrine though they have never so great Patrons which hold and maintain them They are never the better or less hurtful for this but rather the more dangerous when they are maintained and upheld by men of great place or accompt in the Church or Common-wealth for then the common People are the sooner seduced by them Therefore such Errours and Doctrines are the more to be taken heed of Gal. 1. 8. Though we or an Angel from Heaven preach any other Gospel unto you than that which we have preached let him be accursed Many of those old Heresies which sprung up in the Church in the times of the ancient Fathers had great Patrons and Defenders yet the godly Fathers and other good Christians did not embrace those Errours but utterly rejected and renounced them The Heresy of Arrius was maintained not onely by many learned Bishops of the East and West but also by some of the Emperours themselves as Constantius Valens c. Vide Magd. Cent. 4. c. 5. col 324. Use 1 Use 1. To convince the folly of such as think they may safely follow any Doctrine or Opinion in matters of Religion if they can alledge some Persons of great place or of great Learning who have holden or do hold and maintain the same though otherwise they can shew no good ground or warrant from the Word of God for that they hold As if great men were priviledged from Errour or as if it were safe to err with them in case they do err Here we see the contrary For the Pharisees and Sadduces were men of great Authority and accompt among the Jews and yet our Saviour shews they were not free from Errours in Doctrine and Opinion but greatly corrupted with the Leaven of such Errours and that it was not safe but dangerous to err with them for which cause he chargeth and warneth his Disciples to beware of their Leaven notwithstanding their greatness and Authority in the Church at that time The like may be said of the Scribes and of the Elders and High Priests in our Saviour's time who were all men of great place and authority and yet they erred most dangerously both in Judgment and practice in that they condemned Christ to death and therefore it was not safe but very fearful and dangerous to joyn with them as many then did in that their wicked Errour and Practice It is not therefore safe but dangerous to err with great men Errour in Doctrine or Opinion drawes on Errour in life and practice Now it is dangerous to sin with great Persons therefore dangerous to err with them Use 2 Use 2. Admonisheth us to beware of embracing or liking the better of any erroneous Doctrine or Opinion of men in matter of Religion because of the greatness of the Persons that do hold or maintain the same but learn to reject and detest all Errours and corrupt Doctrines though they have never so great Patrons or Defenders To this end in all Doctrines and Opinions of men look not at the Persons that teach or maintain them but upon what good Ground and Warrant from the Word of God they do teach and hold them Observ 6 Observ 6. In that our Saviour compareth the corrupt Doctrine of the Pharisees and Herodians unto Leaven which is of a spreading and infectious Nature as hath been shewed Hence we learn that corrupt Doctrine and erroneous Opinions of false Teachers are of a contagious and infectious Nature apt to spread their contagion and corruption further and further 2 Tim. 2. 17. the Doctrine of Hymenaeus and Philetus and other corrupt Teachers is compared to a Canker or Gangrene which is a fretting or eating disease which spreadeth further and further in the body so likewise their corrupt Doctrine as the Apostle saith Ver. 16. will encrease to more Ungodliness That which Tertullus said falsly and unjustly of Paul in regard of his Doctrine That he was a pestilent fellow Act. 24. 5. may truly be said of all false and corrupt Teachers They are pestilent fellows and their Doctrine is of a pestilent and infectious Nature c. The truth of this we may see in those old Heresies which sprung up in the Church heretofore in the Times of the Antient Fathers with the leaven of which though at first but some one or few persons were tained yet afterward by degrees the Contagion spread further and further to the infecting of many yea of whole Countries Thus the Arian Heresy did at first infect onely Arius himself and some few in the Country of Alexandria but afterwards the leaven of it spread so far that the greater part of the World was infected with the same Ingemit totus orbis miratus est se factum Arianum Hieronym So the Doctrine of Pelagius and other Hereticks though at first it infected but some few yet afterward it spread very far to the corrupting of
great Multitudes The like we may observe in those errors with which the Church is at this Day infected as Popery Anabaptism Lutheranism Armianism c. The leaven of these at first did infect but few in comparison but afterwards spread further and further and so is apt to do still And daily experience shews how apt any error or false Doctrine once broached is to spread it self further It is like the Cloud which appeared to Elijah's Servant 1 King 18. 44. which at first was but about the breadth of a mans hand but soon after it overspead the whole Heavens Modicus error in principio in fine maximus Luther Vse 1 Use 1. See what cause for us carefully to shun and avoid the Corruption of Errors and false Doctrine and to beware of being tainted therewith seeing it is of such a Contagious Nature As we carefully shun Contagious Diseases so should we no less avoid the Contagion of Errors c. But of this before Use 2 Use 2. See by this how dangerous it is for any to be the first Broachers or Setters on Foot of Errors or false Doctrine seeing when it is one broached it is so apt to run and to spread it self further and further Take heed therefore of being the first Authors and Bringers in of Errors of false Doctrine This concerns all but especially Ministers That they beware of sowing the Seed of any corrupt Doctrine lest it spring up quickly and grow too fast c. Use 3 Use 3. See how needfull it is to resist and withstand Errors and false Doctrine betimes even when it first begins to be broached or set on Foot lest otherwise if it be at first received and get Head it do by degrees grow and spread further and further till it can be very hardly or not at all resisted Therefore it behoveth us every one in our Places to withstand Errors at the first but chiefly this concerns those that are in Place of Authority As Magistrates to resist Errors and false Doctrine at first by their Authority forbidding and restraining them from being taught And all Pastors and Ministers to withstand such Errors and false Doctrine at first by convincing and confuting the same out of the Word of God and by labouring more and more in their Ministery to maintain true and sound Doctrine and to establish the People therein This is the best way to withstand Errors and false Doctrine to crush it the Head when it first beginneth to spring up This leaven is betimes and at the first to be purged out before it spread too far c. Use 4 Use 4. This also shews how dangerous it is for us to converse familiarly and needlesly with such as are corrupted in their Judgment with the leaven of Errors or false Doctrine as Papists Arminians c. lest we be infected with the Contagion of their Errors and sowred with their leaven Take heed therefore c. In Scripâ—ure we are bid not onely to shun Errors and false Doctrine but also the false Teachers themselves as Matth. 7. 15. 2 Joh. ver 10. 1 Tim. 6. 5. Constantius the Emperour by the company of an Arian Presbyter was seduced to that Heresy Now followeth The manner of admonishing with a strait Charge c. He charged them Or straitly commanded them This he did by his absolute Authority c. Take heed beware That iâ— take great heed to your selves That ye be not infected with the leaven of their corrupt Doctrine This repetition or doubling of the Admonition was the more to quicken and stir up their care and heedfulnes in shunning the corrupt Doctrine and Opinion of the Pharisees and Herodians in regard of the great danger they were in otherwise to be tainted with that leaven Observ Observ Christians have need to use great care diligence and heedfulness in avoiding the leaven of corrupt Teachers that is their erroneous and false Doctrine by which they labour to infect others Therefore our Saviour warneth his Disciples with a double Caveat and gives them also a strait charge to keep themselves from the corrupt Doctrine and erroneous Opinion of the Pharisees and of Herod So Paul Acts 20. 28. warns the Elders of Ephesus again and again not onely to take heed to themselves and to their Flocks in regard of false Teachers which should arise among them but also to watch against such So Phil. 3. 2. Beware of Doggs beware of evil Workers beware of the Concision Reason Reason There is great danger of being infected with this leaven of corrupt Doctrine and erroneous Opinions of Men and that in sundry Respects As 1. In regard of the corruption of our Nature which makes us prone and forward to imbrace Errors rather than Truth and to Drink them in No Dough being so apt to take leaven as we by Nature to imbrace Errors 2. In regard of the great craft and subtilty of false Teachers to insinuate themselves and their errors into us 2 Cor. 11. 13. Deceiptfull Workers Eph. 4. 14. Compared to Teachers at Dice-play 3. In the regard of the subtilty and cunning of Satan whose Workmen and Ministers false Teachers are 2 Cor. 11 15. who laboureth all he can to spread the leaven of Errors and false Doctrine further and further Vse Use For Admonition to us to use all care diligence and watchfulness over our selves that we be not seduced or drawen away with errors and corrupt Doctrine of false Teachers especially to look to our selves in regard of the errors and corruptions in Doctrine which are rife in these our Times as the hereticall Doctrines of Papists the errors of the Lutherans Arminians Anabaptists Brownists and the like Great cause of heedfullness and watchfullness That we may be preserved from the leaven of so many corrupt and erroneous Doctrines which at this Day are taught and maintained by false Teachers and that whether we consider our Naturall proneness to believe and imbrace Errors rather than Truth or whether we consider the great cunning and deceiptfulness of false Teachers to seduce or the subtilty of Satan who sets them on work c. In all these Respects we had need be very wary in shunning the leaven of corrupt Doctrines If Christ's own Disciples had need to be so wary and were so straitly charged and warned then we much more who are in greater danger to be seduced Therefore let us be admonished to look well to our selves in this behalf To this end remember and put in practise the means before prescribed to keep us from being seduced by errors Pray unto God for Spirituall Wisdom c. Labour to be grounded in the Truth Search the Scriptures Try all Doctrines and Opinions by the written Word c. Mark 8. 16. And they reasoned among themselves c. Jan. 30. 1624. IN the former Verse ye heard of our Saviour's serious admonition given to his Disciples To take heed of the leaven of the Pharisees and of Herod or the Herodians and carefully to
that it may move us utterly to deny our own wisdom and natural reason in conceiving of things spiritual and heavenly Learn to empty thy self of all Opinion of thy own natural Wit Wisdom c. as utterly unfit to conceive the things of God and of his Kingdom He that would be wise here must first become a Fool in himself yea such as have most Knowledge in these spiritual things must yet see and acknowledge their Ignorance and be humbled for it more and more Vse 2 Use 2. See what need there is for us to pray unto God to enlighten our minds to conceive the things that concern his Glory and our spiritual good as they are revealed in his Word So David Psal 119. 18. Open thou mine eyes that I may behold wondrous things out of thy Law Without this enlightning of God's Spirit all other means are vain It is the Spirit of God alone that can reveal unto us the things of God and help us to conceive them 1 Cor. 2. 10. The Spirit searcheth all things c. Seek then to God by daily Prayer for the Illumination of his Spirit Pray to him that hath the Key of David c. Seek to Christ for Eye-salve Rev. 3. 18. Vse 3 Use 3. See how needful it is for Pastors and Ministers of the Church to teach the spiritual and heavenly Doctrines of the Word with as much plainness and evidence of the Spirit as is possible yea to strive unto this plainness in Teaching considering how dull of hearing the best are And the People to desire this plain Preaching as best for them Mark 8. 16. And they reasoned among themselves saying It is because we have no Bread Feb. 6. 1624. Observ 2 Observ 2. THat it is a natural corruption even in good Christians and such as are indued with Grace to be too earthly minded that is to have their hearts and minds sometimes too much taken up with cares and thoughts about temporal things of this life as Meat Drink Apparel c. especially in time of scarcity or want of outward means Christ's Disciples here do discover this corruption in themselves in that their minds run so much upon their want of Bread that this hinders them from the right understanding of Christ's Admonition For although a little before as we have heard they did shew great zeal and care of things spiritual and heavenly in that they were so earnest in following Christ that they neglected and forgot to take their ordinary provision of Bread with them in the Ship wherein they shewed themselves to be at that time far from immoderate and distracting care for time to come for things of this life yet now on the other side when they come to see themselves in want of Bread they shew their natural Corruption and Infirmity in being too careful and sollicitous touching their Provision of Bread how they should do in this necessity and want of Bread Now all their mind is of their Bread and therefore when Christ did but speak of the Leaven of the Pharisees and of Herod they presently conclude that he spake of their leavened Bread that they should take heed of eating thereof They think all that sounds that way must needs be meant of Bread and therefore they cannot devise any other meaning of Christ's words They did not so little think of Bread before as now they think too much of it when they perceive themselvs to be in present want Thus it is sometimes with the â—est Christians they are apt through Infirmity and natural Corruption to be too much taken up in mind with sollicitous cares and thoughts about temporal things of this life This was Marthaes fault for which our Saviour blameth her Luke 10. 41. Martha Martha Thou art carefull and troubled about many things c. So the Disciples at other times And hence it is that Matth. 6. our Saviour useth so many reasons to disswade them from this immoderate carring for earthly things because he knew them to be prone and apt to it of themselves So the Apostle Col. 3. 2. exhorteth the faithful not to set their minds on earthly things thereby implying that they were apt so to do by nature Use 1 Use 1. Labour to see and feel in our selves this natural corruption which makes us so prone to be earthly-minded and to be so much taken up with cares and thoughts about things for this life And withal learn to be humbled for this corruption and to check and blame our selves for it Use 2 Use 2. See what need there is for all Christians even the best to take heed of this earthliness of mind and of being too careful and sollicitous about matters of this life and what cause there is for us to labour and strive against this natural corruption The more natural it is to us the more strive against it Not that it is simply unlawful for us to take care or thought for things of this life See Prov. 6. 6. but that we must beware of having our hearts and minds too much taken up with them so as to distract and hinder us in caring for better things which are spiritual and heavenly Luke 21. 34. Take heed lest your hearts be over-charged with cares of this life c. Remedies against this immoderate care of earthly things see before upon Ver. 14. and Matth. 6. Especially labour on the contrary to have our hearts and minds chiefly set upon things spiritual and heavenly pray also unto God more and more to wean our hearts from the love of this World and things that are in it then our minds will not run so much upon them as now they do Consider also how unfit it is for such as profess to be Citizens of Heaven to have hearts glewed to earthly things c. It is the property of the wicked to mind earthly things Phil. 3. 19. Observ 3 Observ 3. In that the Disciples being now in want of Bread did begin through weakness of Faith to distrust and doubt of Christ's care and providence over them and out of this infidelity and distrust did thus reason with themselves Hence we learn that in want of outward means for this life the best Christians are apt through weakness of Faith to distrust God's care and providence over them This was the Disciples fault at this time as appeareth Matth. 16. 8. as we have before heard So at other times they discovered the like weakness of Faith in time of outward want So Joh. 6. they doubted whether themselves and the multitude could possibly be fed in the Wilderness with so small a quantity of Victuals as they then had This is not sufficient c. And by the words of Andrew ver 9. There is a Lad here which hath five Loavs and two small Fishes But what are they among so many This also we see in the Israelites some of which no doubt were God's faithful People who being in the Wilderness destitute of outward means did
mervail if such ignorant People hold many gross Errours and absurd Opinions contrary to the Word of God no mervail if they have many superstitious and popish conceipts from which they cannot be weaned so long as they live in gross Ignorance of the Scriptures by the Knowledge where of their minds should be enlightned to see and discern such Errours that they might avoid them Use 3 Use 3. Teacheth us what to do if we would be kept and preserved from Errours and corrupt Opinions in Religion Labour for sound knowledge in the Scriptures which are the onely perfect rule and direction to lead us into all truth and to discover Errours to us and so to keep us from being seduced by them c. To this end come duly to the publick Ministry attending upon it on all occasions search the Scriptures also daily in private Joh. 5. 39. and pray unto God to open our Understandings c. See Luke 24. 45. Mark 8. 29 30. And he said unto them But whom say ye that I am c May 29. 1625. OF our Saviour's first Question moved to his Disciples touching the Opinions which others held of Him ye have heard and of their Answer thereunto Now followeth his second Demand touching their own Opinion and Perswasion But whom say ye that I am And their Answer to it Peter answered Thou art the Christ Having before examined them touching the erroneous Opinions of the People and they having told him what the People held of him He doth not here rest but further questioneth with them about their Faith and Perswasion of Him thereby implying that although it was good for them to take notice what others held of Him yet that they were not to rest therein but to look chiefly to themselves and their own Faith touching his Person In the word Ye there is an Emphasis q. d. True it is that others do hold such erroneous Opinions of me That I am either John Baptist risen or Elias c. But this is nothing to you who have had better means to know me and to be grounded in the true Faith of my Person Therefore let me know what Ye say c. ye that are my Disciples and Followers and so have been for a good time hitherto living and conversing with me hearing my Doctrine seeing my Miracles c. Observ 1 Observ 1. Here is a good ground and warrant for the use and practice of Catechising that is of instructing those of our Charge by way of examination and questioning with them in points of Christian Religion and requiring Answers of them Our Saviour here did examine his Disciples and catechise them in a main point of Religion touching his Person what they did believe concerning Him This teacheth the necessity and profitablenesse of this exercise of Catechising those of our Charge by examining or asking questions of them in matters of Religion especially in the main and fundamentall points of it See then how fit for all that have charge of others Souls diligently and constantly to use this kind of instruction and teaching of those of their charge by examining or asking Questions and requiring Answers of them in the main and most necessary points of Christian Religion For Ministers to use this kind of Catechising and Instruction of their People especially of the ignoranter sort by demanding Questions and requiring and hearing their Answers touching the Knowledge and Faith which they have in the grounds of Christian Religion and that both in publick and private as occasion is offered Touching publick Catechising by Ministers in the Congregation it is a most antient exercise used in all Ages of the Church as might be further shewed but I will not here insist upon it Touching private Examining and Catechising by Question c. it is also very profitable to be used by Ministers as occasion is offered Acts 8. 30. Philip did question with the Eunuch about the meaning of a speciall place of Scripture which he was reading privately as he rode in his Chariot Neither is this Exercise of private Examining and Catechising those of our charge to be used onely by Ministers of the Word but also by all that have charge of others Soul as by Parents and Masters of Families c. Deut. 6. 7. Thou shalt teach these words diligently to or whet them upon thy Children c. This cannot be better done than by often examining them touching the knowledge they have of the Word of God and taking occasion thereby further and further to instruct them The Houses of antient Christians in the Apostles times were called Churches because they had such Religious Exercises used in them as were used in the solemn Meetings of the Church among which Catechising was one Vse Use To commend to us the diligent and constant practice of this exercise of Catechising and examining those of our charge in the main Points of Christian Religion and to stir us hereunto Ministers to use this exercise both in publick and private as occasion is offered So Parents and Masters of Families to set apart some time to perform this Duty in their private Houses to examine and ask questions of their Children and Servants touching grounds of Religion c. This is a very profitable course both for the grounding of your Children and Servants in the knowledge of Christian Religion as also to stir them up to labour more and more for further growth therein by discovering their wants and weakness of knowledge unto them Observ 2 Observ 2. That in matters of Religion we are not to rest or rely upon the Faith or Opinions of others or to tye our selves thereunto but look to this That we our selves do believe and hold the sound Truth agreeable to the Word of God Our Saviour asketh his Disciples not onely what opinions others held of Him but what themselves did believe and were perswaded of in this matter But whom say ye that I am Hab. 2. 4. The just shall live by his Faith that is by his own Faith Every one must have a Faith of his own whereby to believe and be perswaded in himself of the Truth in all matters of Faith and Religion and whereby to rest and rely upon God and the truth of his Word and Promises in all Times and Estates Rom. 14. 5. The Apostle having mentioned the different opinions of Men touching the use of things indifferent concludeth thus Let every one be fully perswaded in his own mind Reason Reason We cannot be justified and saved by the Faith of others but every one must be justified and saved by his own Faith ut suprà Hab. 2. Ergo every one must have a true Faith of his own and in himself See Rom. 1. 12. Vse 1 Vse 1. To confute the Popish Doctrine of implicit Faith that it is sufficient to Salvation to believe as the Church believeth though a man have no particular Knowledge or distinct Faith of his own This Faith is commended and justified by
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.
arm our selves against this trial because it is no easy matter but hard to our Nature to bear such contempt and disgrace in the World for the Name of Christ Use 4 Vse 4. To comfort us against all contempt and disgrace which we meet with in the World at the hands of men for the Name of Christ or for well-doing and to encourage us patiently to bear the same What though thou be rejected and despised of men or basely esteemed Christ thy Head and Saviour was so rejected and despised before thee He hath gone before thee in this kind of Suffering leaving thee an example to follow his steps Therefore be content to follow Him The Disciple is not above his Master If they have called the Master of the House Beelzebub how much more will they so reproach and disgrace the Servants Now follow the Persons by whom our Saviour was to be rejected The Elders Chief-Priests and Scribes Observ 1 Observ 1. That those Persons who by their Place Calling and Authority in Church or Common-wealth should be the greatest friends of Christ and favourers of Christian Religion are oftentimes the greatest Enemies of Christ and of Religion Such were these Elders Chief-Priests and Scribes who being men of Place and Authority in Church and Common-wealth ought to have used their Authority to the favouring countenancing and defending of Christ and his Doctrine but they on the contrary abused it to the contemning and disgracing of him yea to the putting of him to death as appears in the words following Act. 4. 11. Peter tells the High-Priests Elders and Scribes being assembled that Christ was the Stone set at nought by them who were the Builders that is who by their Place and Calling ought to have been Builders of the Church and friends and favourers of Christ the chief Corner-stone in the building but they were nothing less they rejected Christ the precious Corner-stone and were rather Destroyers than Builders of the Church So the Scribes and Pharisees should by their Place and Calling have been among the chief friends and favourers of Christ but we see the contrary how they were his most malicious and deadly Enemies So Herod and Pilate c. Psal 2. 2. The Kings of the Earth set themselves and the Rulers take Counsel together against the Lord and against his Anointed These should have stood for Christ above all other but they were his main Adversaries Act. 17. 18. when Paul came to Athens and disputed there and taught Christ the learned Philosophers who should have been most forward to embrace the Doctrine of Christ were greatest Enemies to it Use 1 Use 1. See that it is not safe for us to tye our practice to the Examples of men of great Place and Authority in Church or Common-wealth lest by this means we become Enemies to Christ and his Religion as men of great place are oftentimes By following the example and practice of great men of the World we may come to reject and despise Christ as they oftentimes do If the Apostles of Christ or others Disciples and Believers in him had followed the Example of the great ones as the Scribes Pharisees Elders Chief-Priests c. they had never believed in Christ nor embraced his Doctrine but on the contrary had proved his dangerous enemies So if Athanasius had followed the other Bishops or the Emperour c. In Queen Mary's dayes if the Martyrs had taken example by many great men then living as by Popish Bishops Doctors c. they had persecuted Christ and the Gospel in the Professors and Preachers of it as those great men did See therefore the folly of such as make the example and practice of great men the Rule of their life as if it were alwayes safe to follow such Here we see the contrary for such great ones are oftentimes the greatest enemies of Christ and of the Gospel Therefore take heed of following them further than they follow Christ and his Word Vse 2 Use 2. To shew what need there is for us to pray unto God for such as are in Authority and Place above us in the Church and Common-wealth as for our Magistrates and Ministers that God may put his true fear in their hearts and make them truly religious that so they may be friends and not enemies of Christ and of the Gospel See what cause we have to pray that they may use their Authority and Dignity to the help and furtherance of Christ's Kingdom and not to the hinderance thereof 1 Tim. 2. 2. I exhort that Prayers be made for Kings and for all that are in Authority that we may lead a quiet and peaceable life in all Godlinesse and Honesty Such great ones if they be not religious and friends to Christ and to Religion then are they usually the most dangerous enemies of Christ and of Religion and therefore there iâ— great cause to pray for them that they may be religious and that they may use their authority credit honour wealth learning c. to the glory of Christ and good of his Church and furtherance of his Gospel Observ 2 Observ 2. That there is no Calling Office or Dignity though never so high amongst men that can or doth exempt those that are called to it from Errour in judgment or practice Though these which rejected Christ were men of high Place and Authority yet they erred dangerously in refusing and rejecting Christ So the Pharisees and High-Priests themselves Yea the Apostles themselves were not simply and absolutely priviledged from Errour by their outward Calling and Office but so far onely as they were immediately infallibly assisted by the Holy Ghost in the execution of their Office as in Preaching and writing the Scriptures they were therefore in other matters wherein they were not guided by the infallible assistance of the Spirit they were subject to Errour Act. 1. 6. at the Ascension of Christ they dreamed still of an earthly Kingdom and Act. 10. 14. Peter was ignorant that the Ceremonial Law touching the distinction of clean and unclean Creatures was abrogated by the death of Christ See Perk. in Gal. 2. 4. Use 1 Use 1. To confute the fond Opinion of the Papists touching their Pope's being exempted from Errour in matters of Faith by vertue of his Papal Office and Function But let them shew any ground of Scripture to prove that his Office doth priviledge him from Errour more than the Office of these Elders Chief-Priests and Scribes did exempt them from Errour Vse 2 Use 2. To teach us not to build our Faith upon mens Opinion or Judgment though they be of never so high Place Authority or Calling in the Church but upon the Word of God Mark 8. 31. And be killed c. Aug. 7. 1625. NOW followeth the second particular kind of Suffering foretold by our Saviour viz. His Death that He must be killed or put to death An Article of our Faith For the opening of which some Questions are to be answered
if things spirituall and heavenly which concern God's Glory and Worship and the doing of his Will and the attainment of the Life to come this argues us to be Spirituall and that we are born from above Contrà if our hearts and minds savour most and be most affected and taken up with earthly and carnall things with care and desire to satisfie our corrupt Lusts and with love and desire of earthly profits pleasures and contentments of this World c. This shews us to be carnall Let every one try himself throughly by this whether he be a spiritual or carnall man one of the two thou must needs be for there are but two sorts of persons in the World the one Spirituall and born from Above the other carnall born of the Flesh and from Beneath therefore look to thy self and examine to which of these sorts thou dost belong whether thou be in the number of those that are spirituall or of those that are carnall c. Mark 8. 34. And when He had called the People unto Him c. Octob. 16. 1625. VVEE are now come to the seventh and last generall part or portion of this Chapter which reacheth from this 34th Verse to the end of the Chapter In which is set down by the Evangelist the sum and 〈◊〉 of that Doctrine of the Crosse or of suffering Afflictions which our Saviour now took occasion to teach 〈…〉 to his Disciples and to the rest of the People being present with them Having immediately â—â—fore Prophesied unto the Disciples of his own Death and Sufferings Now the better to arm them and others against the scandall of the Crosse He takes occasion to declare both to them and the People that were present the necessity of suffering the Crosse and Afflictions for all that will be his true Disciples And this he doth the more to reprove the weakness of Peter and the other Disciples who were so loâ—h to hear of the Crosse and of Suffering as I have before shewed insomuch that Peter went about to disswade Christ from Suffering Therefore now our Saviour tells both him and the rest that it was not onely needfull for him to Suffer but for them also and for all that will be his true Disciples Now this Doctrine of our Saviour touching the bearing of the Crosse is first propounded and laid down in this 34th Verse and then it is further urged and inforced in the following Verses In this Verse consider two things 1. The persons before whom and unto whom our Saviour taught and delivered this Doctrine of the Crosse viz. His Disciples and the rest of the People whom He called together for that end that they might hear and be instructed in this Doctrine 2. The Doctrine it self being laid down by way of a general Precept or Admonition given â—o all that will be Christ's Followers in which He enjoyneth them to deny themselves and to take up their Crosse and so to follow him Of the first The persons unto whom and in whose hearing our Saviour delivered thâ—s Doctrine touching the bearing of Afflictions They were not onely his Disciples but also together with them all the residue of common People then and there present whom therefore our Saviour is said to have called together Luke 9. 23. He said to them all If any man will come after me c. Quest Quest Why did our Saviour now call all the People unto Him together with his Disciples to hear this Doctrine of suffering the Crosse Answ Answ Because it was a general Doctrine which concerned not onely the Disciples but all others who took upon them the Profession of Christ and made shew of following him and of being his Disciples as this People did whom now he called to him Before when he spake of his own Sufferings he spake onely to his Disciples because they were most fit to hear that But now speaking of the Crosse in generall He called All c. Observ Observ The Doctrine of bearing the Crosse or of suffering Afflictions in this Life is necessary and profitable for all sorts of Christians to know and be well instructed in Therefore our Saviour called all the People together with his Disciples when he was to deliver this Doctrine and he taught it to them all in a general and publick manner For this cause the Apostles also taught this Doctrine of the Cross to the several Churches planted by them as being a Doctrine which concerned and was needful for all Churches and Christians to be instructed in Acts 14. 22. Paul and Barnabas coming to Lystra Iconium and Antioch taught them this among other Doctrines That we must through much Tribulation enter into the Kingdom of God And Paul usually in all or most of his Epistles instructeth those to whom he writeth in this Doctrine of bearing the Cross teaching them the necessity and profit of Afflictions and exhorting them to patient suffering of them c. Reason Reason This Doctrine of the Cross is of general use for all sorts of Christians because all that will live godly in Christ shall Suffer c. 2 Tim. 3. 12. Ergo all have need to be instructed in it Vse 1 Use 1. See how fit it is for Ministers of the Word often to teach this Doctrine in publick to their People and much to urge and insist upon it as occasion is offered inasmuch as it is a Doctrine of so generall use and necessity for all sorts of Christians Some other Doctrines of the Word of God there are which howsoever they are very necessary for some sort of persons yet not altogether so necessary for some others But this Doctrine of the Cross is one of those Points which are of great use and necessity for all sorts of Christians c. Use 2 Use 2. To stir up every one of us to labour and use all good means to come to know and be well acquainted with this Doctrine of the Cross touching the necessity of it for all Christians touching the end and use of Afflictions c. To this end come duly to the publick Ministery of the Word and search the Scriptures in private which will instruct us in this knowledge to the full Pray also unto God for the wisdom of his Spirit which may teach us the necessity and right use of the Crosse and how to bear the same Jam. 1. 5. If any lack wisdom that is the true knowledge how to bear Afflictions patiently let him ask of God c. Phil. 3. 10. Paul accounted all things as Dung that he might know the Fellowship of Christs Sufferings The want of this knowledge and right understanding of the Doctrine and use of the Crosse is the cause why many are so unfit to bear Afflictions patiently and comfortably and to profit by the same as they ought Therefore let every one labour more and more to be instructed throughly in this Doctrine and so much the rather because as it is a very necessary Point of Knowledge so it
great that the gain of all that is in this World cannot countervail it Now in this last Verse of the Chapter he further and more plainly sheweth and confirmeth that which he before had more obscurely implyed viz. That it is a very dangerous thing to deny or not to confess Christ and the Gospel when a Christian is called so to do This our Saviour now confirmeth by adding another threatning unto that former which he delivered ver 35. against such as do not confess Christ and the Gospel but are ashamed so to do when they are thereunto called For he doth here threaten that himself will be ashamed of such at his second coming to Judgment In the words two things to be considered 1. The persons against whom our Saviour denounceth this threatning All such as are ashamed of him in this adulterous and sinfull Generation 2. The commination or threatening it self That the Son of Man shall be ashamed of them when He cometh in Glory c. In the former part which concerneth the persons there are two things 1. A description of them by the sin whereof they are guilty and for which our Saviour denounceth this threatening against them They are such as are ashamed of Him and his Words 2. An amplification of that Sin by the occasion of it The adulterous and sinfull Generation amongst whom they live Whosoever shall be ashamed of me That is whosever shall be ashamed to make outward profession of Me or of my Name before Men when he shall be called thereunto Whosoever shall forbear or refuse to confesse me before Men being thereunto moved by fear of worldly shame reproach or disgrace And of my Words That is of that divine Truth and Doctrine of the Gospel which I have hitherto taught or shall hereafter teach and deliver to the Church for instruction of it either by my self or by my Apostles and other Ministers He doth not say my Word but my words in the plural number thereby to imply the diverse and sundry Doctrines which he had formerly taught them and was hereafter to teach and deliver to his Church Observ 1 Observ 1. That it is the duty of Christians to make outward Profession of Christ before men as occasion is offered and whensoever they are thereunto called It is not enough to believe in Christ with the heart and to embrace him as our Saviour but we must also confess him outwardly before men and profess our Faith in him We must not be ashamed thus to do whensoever good occasion is offered and we are called to do it Our Saviour threatens that he will be ashamed of such at the day of Judgment who are ashamed of him before men in this World that is do for fear of shame or reproach in the World refuse to confess his Name before men which shews it to be a Duty required of all Christians to make outward Profession of Christ before men so often as they are called so to do Matth. 10. 32. Whosoever shall confess me before men him will I also confess before my Father c. Hebr. 3. 1. Christ is called the Apostle and High-Priest of our Profession because we are not onely to believe in him but also to make outward Profession of him before men Thus have the Saints and faithful Christians done Thus the Apostles ut supra Ver. 29. See 1 Tim. 6. 12. So the blessed Martyrs both of ancient and latter times as Steven and those that followed him whence in the Primitive Church some were called Confessors Reason Reason By this outward Profession of Christ before men we do glorify God and Christ in giving testimony to his Name 1 Pet. 3. 15. 2. By this also we do edify others encouraging them by our example to make the like Profession of Christ's Name Quest Quest When are we called of God to make this outward Profession of Christ before men Answ Answ There are two kinds of outward confessing of Christ 1. Verbal or vocal by word of mouth when we acknowledge Christ to be the true Messiah and our only Saviour and profess that we believe in him and rest on him for Salvation Rom. 10. 10. With the mouth Confession is made unto Salvation 2 Cor. 4. 13. I believed and therefore have I spoken c. Now thus we are called to profess Christ whensoever we see hope or likelihood of glorifying God and of edifying others by our Profession as if it be before or unto such as are likely to reap good thereby For otherwise if it before open malicious enemies and scoffers at Religion silence is better Matth. 7. 6. Cast not pearls before Swine But if there be hope of doing good then we are called of God c. 1 Pet. 3. 15. Be ready alwaies to give an Answer to every man that asketh you a reason of the hope c. Especially we are to do this when such as have Authority over us do require an accompt of our Faith See Mat. 10. 18. 2. Real Confession of Christ in life and practice And this is either Active or Passive 1. Active in our whole conversation and carriage before men when we so demean our selves that we really declare and testify our Faith in Christ Tit. 3. 8. Such as have believed in God must be carefull to maintain good Works c. And thus we are at all times called to profess Christ before men Matth. 5. 16. Let your light so shine before men c. 2. Passive Confession when we declare and testify our Faith in Christ by suffering any Affliction or Death it self for his Name as did the Martyrs Whence also they were called Martyrs and Confessours by way of excellence Act. 22. 20. And thus we are called of God to confess Christ so often as we are called to suffer any thing for his Name Use 1 Use 1. See how needful it is for all Christians to have sufficient Knowledge in the Doctrine of Christ's person Office c. out of the Scriptures For else how shall they be able to confess or make Profession of him aright when they are thereunto called yea they must have more than bare Knowledge viz. Faith which presupposeth Knowledge c. Vse 2 Use 2. For Reproof of such as fail or come short in this Duty of professing Christ before men Some are so ignorant they know not how to make Profession of Christ and of their Faith in him Some have no Faith and therefore cannot profess it Some think they may keep their Faith to themselves and need not professe Christ before men On the contrary Rom. 10. 10. ut supra there is an absolute necessity c. Some dare not confess Christ before men for fear of trouble or danger to themselves Therefore in time of Persecution for the Gospel they deny or dissemble their Faith to save their goods liberty lives c. So did Peter out of Infirmity So have many Hypocrites and Temporizers done in time of Persecution c. How dangerous is this
it up for his Name 's sake and profession of his Truth and having for their better encouragement thereunto mentioned his Glorious coming at the last Day and that to this end to give reward to such as have suffered for the profession of his Name as appeareth by comparing the last Verse of the former Chapter with Matth. 16. 27. Now the better to confirm their Faith touching the certainty of that his Glorious coming at the last Day notwithstanding the deferring it he doth in these words assure them that some of his Disciples there present should ere long see an extraordinary and sensible Representation of that his Glorious coming namely at the time of his transfiguration in the Mount Where 1. Consider the manner of our Saviour's foretelling the Glory of his Transfiguration with an earnest Asseveration Verily I say unto you 2. The matter foretold by Him That some of those which stood there should not taste of Death c. Of the first And he said unto them Verily I say unto you Touching this Asseveration see before Chap. 3. 27. Observ 1. It is lawful sometimes to use such vehement or earnest Asseverations to confirm the Truth of that we speak so it be not too commonly nor in leight matters but in matters of weight c. See Chap. 8. Ver. 12. Use Vse Reproveth the too common and frequent use of such obtestations even in trivial matters which is an abuse of them Contra Mat. 5. 37. Observ 2 Observ 2. A difference between our Saviour Christ's teaching and the Teaching of all other Ministers of the Church whether Prophets Apostles or other Pastors He taught in his own Name and by his own Authority as Lord of his own Doctrine Therefore he used this Preface often I say unto you But all other Teachers teach in the Name of another that is to say in the Name of God or of Christ and by Authority from him See more Chap. 3. 28. Of the second The matter it self foretold by our Saviour in these words There be some of them that stand here c. First I will open the meaning of the words being somewhat obscure Some of them that stand here that is Some of Christ's twelve Apostles or Disciples which were there present with the Multitude and before our Saviour when he uttered these words Now how many of his Disciples and who they were that are here meant we shall hear in the following Verse viz. Peter James and John who saw Christ's Transfiguration Shall not taste of Death that is Shall not dy or depart this life by bodily death Shall not feel or have experience of Death It is a Metaphorical Speech borrowed from the Hebrews who were wont to compare Afflictions and Death it self to some bitter Potion or Cup of Drink and the feeling of such Afflictions and pains of Death to the drinking or tasting of such a Cup. So here and else-where Heb. 2. 9. that Christ should taste death for every man So Joh. 8. 52. Thou sayest If a man keep my Saying he shall never taste of Death Till they have seen The meaning is they should see it while they were alive in this World or being in this life and there is more to be understood than is expressed viz. that they should not onely see it before they dyed but even out of hand or shortly within a few dayes as appeareth in the following Verse After six daies c. The Kingdom of God come with Power These words are diversly interpreted Some by the Kingdom of God understand the Preaching of the Gospel to all Nations after Christ's Ascension into Heaven and upon the sending of the Holy Ghost in that extraordinary manner Act. 2. And in this sense the Kingdom of God is sometimes taken Now further by the coming of God's Kingdom with Power the same Interpreters do understand the manifestation of God's wonderful Power in the Preaching of the Gospel to all Nations But if the words be taken in this sense they do not seem to have so plain a coherence with the former words of Christ in the end of the former Chapter Therefore other learned Interpreters do refer the words unto the glorious Transfiguration of Christ which the Evangelist recordeth in the Verses immediately following And so by the Kingdom of God they understand nothing else but the Kingly Glory and Majesty of Christ himself the Son of God and true Messiah and by the coming of this Kingdom with Power they understand to be meant the powerful manifestation of that Glory of Christ which was soon after to be fulfilled at the time of his Transfiguration in the Mount And this I take to be the meaning of the words for these Reasons 1. Because in this sense they agree well with the words immediately going before in the last Verse of the former Chapter And Matth. 16. 27. where our Saviour mentioned his glorious coming to Judgment at the last day whereof his Transfiguration was a special shadow and resemblance 2. Because immediately after these words all the Evangelists do set down the story of Christ's Transfiguration 3. Because 2 Pet. 1. 16. the Apostle who was one of the three that saw it making mention of the Transfiguration of Christ doth speak of it in like manner as our Saviour himself doth in this place calling it The Power and coming of the Lord Jesus Christ In the words thus explained consider these particulars 1. The Persons of whom our Saviour foretelleth this That they should see the Glory of his Transfiguration Some of his Disciples that stood there 2. What they should see The Kingdom of God come with Power 3. The time when they should see this Before they dyed They shall not taste of Death till they have seen c. Touching the Persons we shall hear more particularly out of the Verse following Therefore I defer to speak of them till we come to that place Now followeth the matter it self which they should see accomplished shortly The coming of God's Kingdom with Power Where are two things expressed 1. That they should see the Kingdom of God come that is The sensible manifestation of Christ's Glory and Majesty at the time of his Transfiguration 2. The manner of declaring or manifesting that his Glory with Power Observ 1 Of the first Observ 1. Though the Glory and Majesty of Christ's God-head did for the most part ly hid under the Veil of his Flesh during the time of his Humiliation upon Earth that is to say until his Resurrection yet even in that time of his Humiliation he did sufficiently manifest that his Divine Glory as occasion was offered So here he tells his Disciples and the rest of the People present that his divine Glory and Majesty should shortly be so clearly and sensibly manifested at his Transfiguration that some of his Disciples should see the manifestation of it with their bodily eyes And so they did afterward as we shall hear in the following Verse So at many other
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
means of our Salvation Otherwise we could never have come to know the Counsel and Will of God touching our Salvation if he had not sent his own Son out of his bosom to declare it to us As none but he could work our Salvation so none but he could reveal unto us the means of obtaining it This should stir us up to thankfulness to God for this great mercy in sending his own Son to be our Prophet and Teacher c. Vse 2 Use 2. See here the great priviledge of the true Church and Elect People of God in that they have Christ himself the Son of God to be their chief Doctor and Teacher to instruct them in the way and means of Salvation They cannot but be well and sufficiently taught who have such a Teacher 1 Joh. 6. 45. They shall be all taught of God Who is so able to teach them and so willing and faithful in discharge of his Office Therefore they shall not be left in ignorance of any one Truth necessary to Salvation but Christ will reveal to them the whole Counsell of God so far as is needfull to Salvation if they seek to him in the use of the means as prayer hearing his Word c. Comfort to such as feel their ignorance as yet in many things Christ is able and willing to teach them Use 3 Use 3. Christ being the chief and principal Teacher of the Church this shews how far forth we are to hear and obey the Doctrine of all other Pastors and Teachers in the Church namely so far onely as it agreeth with the Word and Doctrine of Christ the chief Pastor and no further So far as the Voice of Christ soundeth in them we are to hearken and yield obedience to it and no further Use 4 Use 4. Seeing Christ is the chief and principal Teacher of the Church this must move us not to rest in man's teaching which is onely outward but above all to desire and seek to Christ to teach us not onely outwardly by his Word but inwardly by his Spirit c. To enlighten our Minds to open our Hearts without this all outward teaching is vain c. In caelo cathedram habet qui corda docet Use 5 Use 5. See what need for all Ministers of the Word not only to teach their People committed to them but withall to seek by prayer unto Christ the chief Pastor and Teacher to joyn the inward teaching of his Spirit with their outward Ministery without this all their labour is lost and in vain Paul may plant c. Mark 9. 7. This is my beloved Son hear him Aug. 27. 1626. OF the second That it is the Duty of all Christians to hear Christ's Teaching and to yield obedience to the same This Point is a consequent of the former for if Christ be the chief Prophet and Teacher of the Church then ought all that professe to be of the Church to hear and obey his Teaching and that in the first place and above all other Teachers in the Church Now this Doctrine consisteth of two parts or branches which are severally to be handled 1. That it is the Duty of Christians to hear Christ's Teaching or to hear him as their chief Teacher 2. That they ought not onely to hear him but to yield obedience to his teaching Of the first It is proved not onely by this place where the Disciples are commanded from Heaven to hear Christ but also by other like places of Scripture as Deut. 18. 15. ut suprà Prov. 8. 6. Solomon bringeth in Christ under the Name of Wisdom exhorting all men to hear his teaching So Hebr. 3. 7. The Holy Ghost saith To Day if ye will hear his Voyce harden not your Hearts c. And Hebr. 12. 25. See that ye refuse not him that speaketh c. Quest Quest How can we now hear Christ seeing he is in Heaven and we on Earth Answ Answ Though he be in Heaven yet from thence he speaketh to us and teacheth us two wayes 1. By his written Word set down in the Scriptures for this is the Voice of Christ though the Prophets and Apostles were the pen-men of Scripture yet Christ speaketh in them and by them unto us 2 Cor. 13. 3. Since ye seek a proof of Christ speaking in me c. The Scriptures are the Letter of the Creatour to the Creature Gregory As one Friend speaks to another by Letter c. 2. By his Faithfull Ministers lawfully called and sent to instruct and teach us in his Name By these Christ himself speaketh to us and in hearing them we hear him Luke 10. 16. He that heareth you heareth me c. 1 Pet. 3. 19. He preached by Noah unto those that were disobedient in the Dayes of Noah c. Vse 1 Use 1. To reprove such as do not vouchsafe to hear Christ speaking to them and teaching them by his Word and Ministers but are slack and negligent this way Though he vouchsafe to speak to them from Heaven by his Word and by his Ministers yet they refuse to hear or hearken to his Voice They have no care to read the Scriptures in which the Voice of Christ soundeth no care to come duly and constantly to hear the Word of Christ preached by his Ministers but absent themselves willingly when they might and ought to come even upon the Sabbath-Day how negligent are many this way Some come in the Forenoon not in the Afternoon once a Day they think sufficient Others come but once a Fortnight or Month yea perhaps some but once in a quarter of a year or not so often c. They are content to hear Christ sometimes when they are at leisure and can conveniently do it but not constantly so often as he speaketh and uttereth his heavenly Voice in the Ministery of his Word They think much to be tyed to this and therefore take liberty when they list to turn away their ears from Christ yea to stop them against his Voice sounding in the Ministery of his Word like unto the deaf Adder stopping her ears and refusing to hearken to the voice of the Charmer c. If they be not at leisure or have no mind to come to the Church he may speak to the Winds or to the Ayr or to the Walls of the Church for them they have no ears to lend him and so if others were of the same minds he should have no Hearers at all Object Object God-forbid I should refuse to hear Christ this is far from me If he would come from Heaven and preach to me I would never misse hearing him Answ Answ 1. In refusing to hear Christ's Ambassadors and Ministers thou refusest to hear him Luke 10. 16. He that despiseth you despiseth me c. 2. Whatsoever thou pretendest for thy negligence it is certain that if thou make no conscience to hear Christ's Ministers sent to speak to thee in his Name thou wouldst also be as careless in hearing Christ himself if
knowledge of the Word of God and of the Doctrines of Christian Religion taught therein Though they be ignorant as yet in some necessary Points of Faith yet if they have but some degree of knowledge in those Points that are fundamentall and most necessary to Salvation and do make conscience to practice those things they know already there may be true sanctifying grace in them and consequently they may be good sound Christians Nevertheless this must not make any secure or careless of getting more knowledge in the Word of God But on the contrary they must use all good means to grow therein See Perk. Tom. 1. pag. 128. And pag. 597. touching implicit Faith Observ 3 Observ 3. In that the Disciples being ignorant of Christ's Resurrection did question and reason together about the same We may gather That it is a good and profitable course for Christians to confer and reason together by mutuall questioning one with another about those Points of Christian Religion whereof they are yet ignorant or doubtfull A speciall means to increase knowledge and to come to further resolution in matters of Faith Thus did the three Disciples in this place So Luke 24. the two Disciples that journyed from Jerusalem to Emmaus talked and reasoned together by the way touching the Resurrection of Christ and the thing which happened at the time of it So the Woman of Samaria conferred and questioned with her Acquaintants in the City concerning Christ whether he were not the Messiah c. Joh. 4. 29. Vse Use To move and perswade us to inure and accustom our selvs to this practise of conferring and reasoning together and mutuall questioning one with another upon all good occasions touching matters of Faith and Religion especially touching those Points which we are yet ignorant of or doubtful and unresolved in them Great is the profit and benefit of such conference especially for the increase of our knowledge and setling of our Judgment in matters of Faith and Religion For experience teacheth that as in all Arts and Trades they are usually the most expert and skilfull who use most to conferr with others and to ask questions about the mystery of their Trade So also it is in Christian Religion they are usually the most skilfull and best grounded in sound knowledge there who are most forward and frequent in conference with others about the same Besides that such holy conference is a speciall means to shut out and banish profane idle and unprofitable conference c. See then that it is a matter to be lamented now adayes that such religiouâ— conference is so little used among Christians and that in stead thereof the greatest part give themselves wholly either to talk of the World or else to worse communication yea even upon the Sabbath-day c. Mark 9. 11. And they asked him saying Why say the Scribes that Elias must first come Octob. 29. 1626. OF the first Consequent of Christ's Transfiguration ye have heard The charge given by Him to the three Disciples to conceal the matter till after his Resurrection together with their obedience c. Now followeth the second Consequent viz. A Question moved by the same three Disciples to Him concerning the Opinion or Doctrine of the Scribes touching the coming of Elias and our Saviour's Answer to their Question laid down ver 11 12 13. 1. To speak of his Disciples Question ver 11. 2. Of Christ's Answer ver 12 13. Of the first They asked him saying Why say the Scribes c The occasion of this their Question seems to be two-fold 1. Our Saviour having many wayes testified and proved himself to be the Son of God and true Messiah and the Apostles themselves having also before confessed him so to be hereupon they wondered how the Doctrine of the Scribes could be true that Elias should come and live again upon Earth in his own person before the coming of the Messiah and therefore they move this Question to be resolved further q. d. If thou be the true Messiah as thou hast sufficiently declared thy self and as we believe and have confessed thee to be then why is not Elias yet come again to live here on Earth according to the Doctrine of the Scribes A second occasion of their moving this Question as appeareth Matth. 17. ver 9 10. was this That our Saviour immediately before had made mention of his Resurrection from the Dead as a matter not long after to be fulfilled Now although they did not yet comprehend the mystery of his Resurrection but were ignorant thereof as we heard before ver 10. yet it is most likely that from the words of Christ they gathered that at the time of his Resurrection the Glory and Majesty of his Kingdom should begin to be more fully manifested now because the Scribes taught and held that Elias was first to come and live on Earth again in person before the coming and manifestation of the Kingdom of the Messiah therefore they demand of Christ How this Doctrine and Opinion of the Scribes could stand with those words which he had newly uttered touching the manifestation of his Kingdom and Glory at the time of his Resurrection Quest Quest But why did not the Disciples before this time move this Question to Christ seeing they did before this believe him to be the Messiah and he had also before told them of his Resurrection which was to be shortly fulfilled Answ Answ 1. Because now by the Transfiguration of Christ they were more certified then before that he was the true Messiah and therefore did the more doubt of the Doctrine of the Scribes touching the coming of Elias 2. Because they were now newly put in mind of this doubt by the sudden appearing and vanishing away again of Elias at the time of Christ's Transfiguration Note that though this Opinion be attributed to the Scribes as chief Teachers yet it was the common errour of the Jews The Scribes Touching these see before who they were c. viz. One sort of those who were Authorized and Called to the publick Office of Reading and Expounding the Law of God to the Jews in their Synagogues called sometimes Lawyers See Chap. 1. 22. and Chap. 7. 1. That Elias must first come That is return to live upon Earth again in his own person before the coming of the Messiah and not onely that he must come and live on Earth again but that he should at his coming be a means to restore the corrupt state of the Church for this also the Scribes taught as may appear by Christ's Answer to the Question of the Disciples Now this erroneous Doctrine and Opinion of the Scribes was grounded upon the mis-understanding of that place of the Prophet Malachi Chap. 4. ver 5 6. where the Lord promiseth to send Eliâ—ah the Prophet before the great and dreadfull Day of the Lord c. Which Prophecy the Scribes understood literally of the coming of Elias in his own person again whereas it
could do Mark 9. 12. And restoreth all things c. Dec. 10. 1626. NOw followeth the second part of Christ's Answer to his Disciples Question c. which contains a further Declaration of that which was to be done and suffered by Elias that is to say by John Baptist at his coming 1. He shews what he should do He should restore all things 2. What he should Suffer such abuses and hard measure as Christ himself was to Suffer This is implyed as we shall hear in the words following And how it is written or as it is written of the Son of Man c. Of the first And restoreth all things Matth. 17. 11. He shall restore all things or set all things in order The meaning is that it was appointed of God and foretold by the Prophets not onely that John Baptist should-come before Christ but also that at his coming he should be a speciall instrument and means of restoring the corrupted and disordered state of the Church and of reforming such abuses as should raign in it at his coming And this is one speciall reason as we have heard before why John Baptist is here called Elias and resembled unto him because as Elias in his time was stirred up to be a speciall Restorer of Religion and true Worship of God and a means to reform the corrupt state of the Church So was John Baptist also appointed to be another Elias as it were in respect of this restoring the corrupted state of the Church and of true Religion in his time Now further when it is said here that Elias that is John Baptist coming in the Spirit and Power of Elias was to restore all things This is not so to be understood as if John should perfectly accomplish this restauration or reformation of the Church for that was to be effected by Christ himself at his coming and afterward but that John should be an instrument and means to begin and to make way for this reformation which was afterward to be more fully accomplished by Christ himself Quest Quest How or by what means was John Baptist at his coming to begin and make way unto this excellent work of restoring the corrupt and disordered state of the Church Answ Answ Two wayes 1. By his Doctrine and Ministery 2. By his example of Life and Practice Of the first He was to be a means of reforming the Church by his Doctrine sundry wayes 1. By his zealous and sharp reproving of sin in all sorts especially in such as were the chief Authours of abuses and corruptions as in the Pharisees and Sadduces yea in King Herod himself c. 2. By preaching the Doctrine of Repentance and Reformation of Life to all sorts of persons that had need thereof as may appear Matth. 3. 2. and Luke 3. 10 c. Also Luke 1. 17. 3. By preaching Christ that is exhorting and stirring up the People to imbrace him as the onely true Messiah and to believe in him who should come after him to perfect the Reformation of the Church See Joh. 1. 29 30. Of the second He was to be a means of reforming the Church by the holy example of his Life in being a speciall and extraordinary pattern of the practise of Repentance and Mortification for so he was in regard of strictness and moderation in Dyet Apparrel c. Observ 1 Observ 1. The state and condition of the visible Church of God upon Earth is oftentimes tainted with great corruptions and disorders which do get in it and bear sway in it for a time so it hath great need of Reformation Thus was it with the Church of the Jews in John Baptist's time and before many and great abuses and corruptions were then raigning in it even in all estates and degrees as in the Pharisees and Sadduces Matth. 3. 7. All things almost were out of order otherwise there had been no need of John Baptist to restore all things See Luke 3. 10 c. Where John admonisheth all sorts of People to reform their Lives as the common People the Publicans the Souldiers So afterward in our Saviour Christ's time and the Apostles dayes there remained many and great corruptions in the same Church notwithstanding the Reformation begun by John's Ministery The chief Teachers and Governours of the Church were very corrupt both in Doctrine and Life as the Priests Scribes and Pharisees c. There were also great corruptions then in the very calling of the Officers and Governours of the Church the High-Priests Office was become annuall Joh. 11. 49. whereas by the Law of God it ought to continue in the same person till his Death yea some think there were two High-Priests together at the same time viz. Annas and Caiphas who did execute the Office by course Luke 3. 2. Beza in loc Vide Scalig. prolegom in Euseb qui putat unum tantùm fuisse summum sacerdotem alterum verò vicarium ejus Scribes and Pharisees should all have been of the Tribe of Levi Deut. 33. 10. On the contrary Paul and his Father Acts 23. 6. Phil. 3. 5. were of Benjamin Now the Teachers and Governours being so corrupt there is no doubt but the common People were little better So in Elias his time the Church of God among the Israelties was grown to a very corrupt state and condition The King had set up Idolatry and pulled down the true Worship of God and slain the true Prophets of God the People were generally corrupted and fallen away See 1 King 19. 14. how Elias compaineth of their Apostacy So in the Prophet Esay's time the Church of God among the Jews was grown full of corruptions Esay 1. 10. The Rulers were Rulers of Sodom and the People were People of Gomorrah So afterward in the Prophet Jeremiah's time a little before the Captivity there were many and great Corruptions and Disorders grown in the Church Jer. 6. 13. So in the times since Christ the Church hath often times been tainted with many and great Corruptions having great need of restoring As in the time of the generall prevailing of the Arian Heresie So afterward in the time of Pope Gregory the seventh about the year 1073. which was the time of the loosing of Satan and from thence till Luther's time Causes of such Corruptions and Disorders in the Church 1. Satan the Arch-enemy of the true Church who labours continually to corrupt the Church and to bring it out of order that so he may hinder Christ's Kingdom Matth. 13. 39. He is that enemy that soweth tares in the Field of the Church He stirreth up and sets on work wicked men as his Instruments to bring in abuses and disorders into the Church 2. Wicked men themselves are the Devil's Instruments who are willing to be set on work by him and do labour to do hurt in the Church by bringing in such corruptions and abuses 3. The negligence of such as are Governours in the Church in not opposing themselves against such abuses and
corruptions in the first rising and spiringing up of them Quest Quest Why doth the Lord suffer so many and great corruptions to grow up in the Church Answ Answ 1. For the tryall and manifestation of his Elect and Faithfull People to distinguish them from Hypocrites and wicked Ones in that they do not yield and consent to those corruptions as the Wicked do but oppose themselves against them 1 Cor. 11. 19. There must be Heresies that they that are approved among you may be known 2. To shew his Power and goodness in preserving his Elect People in the midst of such corruptions and abuses that they be not drawn away by them 3. To execute his just Judgment upon the Wicked and Reprobate who are willing to be seduced in giving them up to themselves and so suffering them to be drawn away with the sins and abuses of the times See 2 Thess 2. 11 12. Use 1 Use 1. See then that there may be a true Church where many and great corruptions and disorders do raign and therefore that such corruptions are no sufficient cause why we should separate from the true Church or refuse to communicate therewith in the holy Ordinances of God as in publick Ministery of the Word Sacraments Prayer c. This is to be remembred against the Brownists who separate from our Church because of the abuses and corruptions in it Vse 2 Use 2. This proves against the Papists that the true Church on Earth is not alwayes gloriously visible that is to say in regard of the outward beauty and glory of it For sometimes it is so deformed and defaced with corruption that scarce any good outward form or face of a Church can be discerned So in the times before mentioned c. Use 3 Use 3. To teach us not to think strange or to stumble at it if in these times the Church of God in some Places and Countries be tainted with many and great abuses yea though it be so with this Church wherein we live for this is no new thing It hath been often so in former Ages and with other visible Churches of God upon Earth therefore wonder not if it be so now but know that God doth for just causes permit it so to be as hath been shewed Withall let this be our care to take heed we be not tainted with the corruptions and abuses now raigning in the Church remembring that warning of the Apostle 2 Pet. 3. 17. Beware lest ye being led away with the Errour of the Wicked fall from your own stedfastnesse On the contrary we are by all means in our severall places to set our selves against the common corruptions and abuses of the times and of the Church wherein we live Magistrates by their Power and Authority Ministers by their Doctrine and Ministery all Christians by our prayers to seek reformation of the abuses raigning in the Church c. Observ 2 Observ 2. The special Care and Providence of God over his true Church for the good thereof in that he hath in the most corrupt times used to stir up some special and extraordinary Persons to be Instruments of reforming the Church and of restoring the decayed state of it So here he sent John Baptist to restore those things which were out of Order in the Church at that time So after him our Saviour Christ himself was called and sent of God to perfect the Reformation begun by John's Ministry So Elias the Prophet was extraordinarily stirred up of God to be a means of reforming the great Abuses and Corruptions then reigning in the Church which was among the Israelites So in the time of the Arrian Heresy God stirred up Athanasius Basil Ambrose Hierom and other worthy Fathers of the Church to be means of reforming the Errouts and Abuses then reigning in the Church So of latter times when the darkness of Popery did most prevail God stirred up Wickliff John Husse Hierom of Prague Luther c. to be Instruments of restoring the Church by their Preaching and Writings Use 1 Use 1. To move us thankfully to acknowledge this provident care of the Lord for his Church and to bless his Name for it Vse 2 Use 2. Hence gather hope that the Lord may and will in due time stir up some special Persons in these corrupt times wherein we live to be Instruments of restoring the decayed state of the Church and of reforming those Abuses and Disorders which reign amongst us Seeing the Lord hath heretofore used thus to do in the most corrupt times of the Church there is hope that he will do so now in due time though as yet he do defer to do it which should therefore encourage us earnestly to seek to God by Prayer to this end entreating him to take the Reformation of his Church into his hands at length and to stir up some speciall Persons that may be as Instruments to bring this to pass There is great need for us so to do if we consider the corrupt state of the Church at this time how many and great Corruptions Abuses and Disorders do now reign in it and that in all estates and Degrees in Magistrates Ministers People of all sorts c. Oh what need have we now of some Elias or John Baptist to be called and sent of God to reform the Abuses in our Church to restore things out of Order c. So many and great are the Abuses and Corruptions amongst us that it is unlikely they will be reformed by ordinary means and therefore we have need earnestly to wish and daily pray unto God to use some extraordinary means to effect it to stir up some special and extraordinary Persons to be instruments and means of reforming the corrupt state of the Church c. Let us then daily sollicite the Lord by our Prayers to this end yea every one of us Though it be not in our Power to reform the Church yet is it in our Power to pray unto God for Reformation of it and it is our bounden Duty so to do c. And to the end the Lord may be moved to stir up some special instruments and means of reforming the Church in general let us every one be careful first to reform our Selves in particular and next our Families as particular Churches Mark 9. 12. It is written of the Son of Man that he must suffer many things c. Dec. 17. 1626. NOW followeth what Elias that is John Baptist was to suffer at his coming This our Saviour shews by comparing his Sufferings with His own which himself was likewise to suffer according to the Scriptures Where consider two things 1. Our Saviour's express mentioning or fore-telling of his own Sufferings which he was appointed to suffer not long after and that according to the Scriptures in these words And as it is written of the Son of Man that he should suffer c. 2. A secret intimating or implying of the like things which John Baptist was also appointed
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
is there in many now adayes Some being so far from shewing speciall and singular love to their own Pastor that they scarce shew him ordinary or common love will scarce do him an ordinary kindness without grudging they carry themselves as strangers to him scarce vouchsafing to speak to him c. others shew love for a time but not constantly so long as they may gain by their Ministery no longer Others instead of love bear hatred and grudge against their Minister because he admonisheth them of their sins So for the other duty of reverence and due respect to God's Ministers how many also fail in this Do not many contemn and set leight by their Ministers even by such as labour amongst them in the Word and Doctrine whom they ought to esteem highly of and to accompt them worthy of all honour c. yet they stick not to think and speak sleightly of them as of ordinary persons yea to despise and reproach them to their faces quite forgetting that of our Saviour Christ Luke 10. 15. He that despiseth you despiseth me c. Let such as are guilty of this sin take notice of it and be truly humbled and repent of it lest otherwise the contempt of the Minister's person do at length and by degree bring them to a contempt and lothing of his Doctrine and Ministery and then little hope will there be of their profiting by the same Observ 2 Observ 2. See here also in Christ's example the duty of all Pastors and Ministers of the Church viz. to endeavour so to carry themselves both in their Doctrine and Ministery as also in their Life and Conversation that they may procure truel love and reverence from their People Thus did our Saviour while he lived on Earth so carry himself both in his publike Ministery and in his whole Life and Conversation that he was both loved and reverenced of the People as here we see So likewise ought all God's Ministers And to this end they must not onely be diligent and faithfull in their Ministery but withall labour to go before their People by the holy example of their own Life and Practice This is the best and onely way to procure both love and reverence from their People and to maintain the authority and credit both of their Persons and of their Ministery which every Minister of God ought most carefully to do 1 Tim. 4. 12. Let no man despise thy youth but be thou an example of the Believers in Word in Conversation in Charity in Spirit in Faith in Purity Thus did John Baptist maintain the credit of his Ministery and procure both love and reverence even from Herod himself Mark 6. 20. Herod feared John knowing that he was a just man and an holy c. and heard him gladly It followeth Ver. 16. And he asked the Scribes c. The second speciall or principall occasion of the Miracle following is Our Saviour's questioning with the Scribes about the matter or cause of the disputation between them and his Disciples For he finding the Scribes disputing or reasoning with his Disciples turned himself to them expostulating thus with them What question ye with them That is what is the matter that ye are disputing or debating with my Disciples Some read the words thus What question ye among your selves And if we so read them they are to be understood a spoken both to the Scribes and to the Disciples though chiefly to the Scribes But the former reading seemeth best and fittest and therefore I follow that Now our Saviour did not ask this Question of the Scribes as if he were ignorant of the matter for he knew well enough before he asked what it was which they were debating with his Disciples but for other cause and ends As 1. That he might hereby shew that he took upon him the defence of his Disciples and of their just cause and of the Truth and Gospel it self against the cavils of the Scribes 2. That he might by this Question convince and reprove the Scribes and put them to silence 3. That he might give occasion to the Father of the possessed Child to make suit to him for his Child as he doth verse following and so make way unto the working of the Miracle Observ 1 Observ 1. That we ought to be ready on all good occasions to speak in defence of the truth of God and of his faithfull Servants which profess and maintain the Truth against the Enemies thereof Thus our Saviour Christ at this time was ready and forward to speak in defence of his Disciples and of the Truth it self which the Scribes laboured to oppose and disgrace So at other times when the Scribes and Pharisees cavilled and took exceptions wongfully against his Disciples labouring to disgrace both them and the Gospel it self which they professed our Saviour took upon him their defence and was forward to speak in their just cause So before we heard Chap. 2. 25. when they cavilled at them for plucking ears of Corn on the Sabbath to quench their present hunger Christ spake in their defence c. So in the same Chapter ver 19 c. when they took exceptions at his Disciples for not fasting as John's Disciples did he answers for them In like manner ought we to be ready on all occasions to speak in defence of the Truth and of such as professe the same when we see them and the Truth it self to be opposed by the adversaâ—ies thereof as by false Teachers Hereticks Papists Anabaptists c. Thus did the blessed Martyrs By this we shew zeal for God's Glory Especially this Duty is required of such as are in publike Place and Authority in the Church as of Magistrates and Ministers of the Church These above all other should be forward to speak in defence of the Truth and of the true faithfull Servants of God which professe it when they see them to be opposed by the wicked Enemies of the Truth 2 Cor. 13. 8. Paul saies We can do nothing against the Truth but for the Truth which shews what is the duty of all Pastors and Ministers of the Church viz. To stand for maintenance of the Truth and therefore to be ready and forward to speak in defence of it when occasion is offered This was coâ—â—endable in Gamaliel though a Pharisee and as yet no true friend to the Gospel when the Apostles and their Doctrine was opposed and persecuted by the High-Priest and Council of the Jew insomuch that they conspired together to put the Apostles to Death for preaching then did Gamaliel stand up and speak in defence of the Apostles although he did not so thoroughly defend their cause as he should have done Acts 5. 34. Use Use For reproof of such as are slack and backward to speak in defence of God's Truth and of his faithfull Servants professing the same when they see them opposed or like to be disgraced by wicked men and in steâ—d hereof do by their silence
13. and Luke 14. 34. where our Saviour doth plainly compare his Apostles unto sâ—lt and affirmeth them to be the salt of the earth in respect of their Ministerial Office And it is probable that he uttered those words at the same time when he uttered these Now more particularly in the words of this Verse considered by themselves for so I purpose to handle them there are three things contained 1. A Commendation of good and faithful Ministers of the Gospel by their necessity and profitablenesse and tâ—at under the name and title of salt in these words Salt is good 2. A declaration or shewing of the dangerous estate of such Ministers of the Gospel who having made shew to be faithful for a time do afterwards fall from their fidelity and so lose their ability and fitnesse to season others with the doctrine of the Word in that it is very hard for such to recover their former faithfulnesse and so to become fit to season others as they ought to do by their Ministery In these words But if the salt have lost his savour c. 3. An Admonition or Precept given by our Saviour unto his Disciples or Apostles touching the practice of a twofold duty both respecting their Ministerial Office and the execution of it 1. To labour to retain and keep their Ministerial fidelity to season others with the Doctrine of the Word Have salt in your selves 2. To maintain brotherly unity and peace one with another that by this means they might be the more furthered and helped forward in the faithful execution of their Ministery Have peace c. Salt is good That is the true and faithful Ministers of the Gospel lawfully called to this Office who are compared to Salt in regard of their Ministerial Office which is to season others with the doctrine of the Word are necessary profitable and useful in the Church of God in regard of their Persons and Ministery and that especially for the spiritual seasoning of others with the doctrine of the Word whereof our Saviour spake in the former Verse But if the salt have lost his saltnesse If such as are called to the Office of Ministers in the Church and have for a time made shew of faithfulnesse in their Ministery do lose their fidelity in their Ministerial Office and so become unprofitable and unfit to season others with the doctrine of the Word even as salt is said to lose the saltness when it loseth the natural acrimony strength and vertue of seasoning c. Wherewith will you season it How or by what means shall such Ministers of the Word recover their former faithfulness ability and fitness to season others q. d. This will be very hard for them to do though not impossible The residue of the words are explained afterward Observ 1 Observ 1. That good and faithful Ministers of the Gospel are necessary profitable and useful in the Church of God in regard of their Ministery Compared to salt here which is a thing of great use and necessity and our Saviour affirmeth this Salt to be good that is That the Ministers of the Word are very necessary useful and profitable in the Church c. For this cause also they are elsewhere in Scripture compared unto other things which are of greatest use and necessity and such as we cannot well be without as to light Matth. 5. 14. also to Watchmen Ezek. to guides in the way to shepherds husbandmen builders c. all very necessary and useful amongst men to shew how good necessary and useful faithful Ministers are in the Church in regard of their Ministerial Office and Function to which they are called Reas 1 Reason 1. They were ordained and given of Christ as an especial gift unto his Church when he ascended up to heaven Ephes 4. 11. He gave some to be Apostles some to be Prophets some to be Evangelists some Pastors and Teachers c. Now we may be sure that Christ gave no needless or unprofitable gift unto his Church but such as he knew to be most needful and profitable for the good of the Church Reas 2 Reas 2. Their goodness and profitableness may appear by considering the chief and principal ends and uses for which they are ordained in the Church which are these 1. For the publick dispensation of the Word and Sacraments to the edification of the Church and thereby to feed the flock of God committed to their charge 1 Cor. 4. 1. called Stewards of the mysteries of God and Ephes 4. 11. Christ gave them for the work of the Ministery c. 2. For the edification of the Church and People of God in private also as by private instruction of the ignorant admonishing of the disorderly comforting the afflicted c. 3. To shine as Lights to their people by the holy example of their lives thereby to direct and lead them on in the right way unto eternal life 1 Pet. 5. 3. To be ensamples to the flock Use 1 Use 1. To convince the ignorance and profaness of such as either see not or acknowledg not any such goodness necessity or profitableness of good and faithful Ministers of the Word in the Church they can see no such great use or necessity of them but think them rather needless and unprofitable and that they might well enough be without them and their Ministery too and hence it is that they can content themselves to live under any Ministery whatsoever though it be of never so ignorant unsufficient or negligent Pastors not worthy the name of Pastors c. This is because either they know not or acknowledg not the necessity and usefulness of faithful and conscionable Pastors These have not yet learned this Lesson here taught by our Saviour that salt is good that is That good and faithful Pastors and Ministers of the Word are so good profitable and useful in the Church that the Church can by no means be without them c. How great is the ignorance and profaness of such persons c Vse 2 Use 2. See by this the miserable condition of such People and Congregations as are destitute of faiâ—hful and conscionable Ministers of the Word how shall such have the mysteries of God dispensed to then in publike how shall their Souls be fed from time to time with the spiritual food of the Word and Sâ—craments how shall they be instructed admonished comforted in their distresses c They must neeâ—s sit in darkness and shadow of death Esay 9. 2. Matth. 9. 36. our Saviour Christ when he saw the multitude waâ— moved with compassion on them because they were as scattered sheep without a shepherd So should we pity and pray for such Congregations as are destitute of such faithful Pastors c. Use 3 Use 3. To stir up such People and Congregations unto true thankfulness to God who do enjoy this great and unspeakable benefit of the Ministery of faithful and conscionable Pastors and Teachers of the Worâ— c. Matth.
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
them which private Christians do enjoy Reas 2 Reas 2. The Word of God being unsavoury in them with which they should be seasoned there is no other ordinary means to recover them As Salt having lost the saltnesse there is nothing else with which it can be seasoned c. Caution Caution This comparison is not so to be urged as if it were impossible for a Minister of the Word falling away from his first fidelity or diligence in his Ministery afterward to repent and become faithfull for there are some examples of such as have so done as in Peter who by his dangerous fall in denying Christ became unsavoury for a time yet repented and recovered himself The same is probably held by some Divines touching Demas that although for a time he forsook Paul and embraced the world 2 Tim. 4. 10. yet did afterward repent and recover himself and therefore is afterward reckoned by Paul among his fellow Labourers Philem. 24. Verse Use 1 Use 1. See how needful for all Ministers of the Word carefully to look unto themselves and to their Ministery that they do not only begin but also continue to be diligent conscionable and faithfull in execution of it lest if they degenerate and fall from their diligence and faithfulness they become like unto salt that hath lost the saltnesse c. 1 Tim. 4. 16. Take heed unto thy self and unto the doctrine continue in them for in so doing thou shalt both save thy self and them that hear thee Vse 2 Use 2. See also what great cause there is for the flock and people to pray unto God for their Pastors and Ministers that they may not fall away but continue constant in the faithful discharge of their Ministery lest if they lose their Ministerial saltness they do become utterly unprofitable to the people yea hurtfull and dangerous by their evil example c. Mark 9. 50. Have salt in your selves c. Janu. 13. 1627. NOw followeth the third thing in the words An Admonition or Precept given by our Saviour to his Apostles touching the practice of a twofold duty respecting their Ministeriall Office The first more directly Have salt in your selves The second Indirectly and by consequent only as a help to the former Have peace one with another Have salt c. Our Saviour having in the former part of this Verse compared Ministers of the Gospel unto salt and withall shewed how dangerous it is for such to become unsavoury that is to â—all from that dâ—ligence and faithfulnesse they have made shew of and so to become unprofitable in their Ministery and unfit to season others with the doctrine of the Gospel Now in the next place for the preventing of the foresaid danger he admonisheth his Apostles who were called to the Ministerial Office to be carefull to retain and keep in themselves that seasoning vertue which ought to be in them in regard of their Ministery that is to say that Ministerial care and faithfulnesse whereby they should continue profitable and fit to season others So then by salt understand here that seasoning vertue which was in them in regard of that Ministerial care conscience and fidelity which they had hitherto shewed in seasoning others with the doctrine of the Gospel Thâ—s Salt of Ministerial faithfulnesse he admonisheth or exhorteth them to have in themselves that is to be careful to hold retain and keep it constantly as they had hitherto done that as they had begun to be profitable and fit to season others by their Ministery and Doctrine so they might continue to be so still even to â—he end Having is put here for retaining holding or constant keeping Doctr. Doctr. That it is not enough for Ministers of the Gospel to be diligent conscionable and faithful in seasoning others by their Ministery and doctrine for a time or to make shew for a time of such Ministerial faithfulnesse but they must labour to hold out and continue constant in the faithfull and conscionable discharge of their Ministery for the spiritual seasoning of others They must not only be profitable in their Ministery or have a seasoning vertue in it for a time but labour to hold and retain this salt in themselves that is in their Ministery by continuing constantly diligent and faithful in it 1 Tim. 4. 16. Take heed to thy self and unto the doctrine continue in them c. and 2 Tim. 4. 5. Fulfill thy Ministery or Make full proof of it viz. by continuing constant in the faithful discharge of it Col. 4. 17. Say to Archippus Take heed to the Ministery which thou hast received in the Lord that thou fulfill it Reas 1 Reason 1. Because it is so dangerous as we heard before for Ministers that have been faithful and profitable for a time or made shew of it afterward to fall away and become unprofitable and unsavoury Reas 2 Reas 2. This is the way to approve themselves to be truly conscionable and faithful in seasoning others by their Ministery when they do continue constant herein whereas otherwise if they fall from it and give over their first care diligence and faithfulnesse this gives just cause of suspition that they were never truly faithful at all Reas 3 Reas 3. Thiâ— is the way to obtain that blessed reward which God hath promised freely to give unto such Ministers of his Word as do continue faithful to the end So Revel 2. 10. To the Angel of the Church of Smyrna Be thou faithfull unto the death and I will give thee the crown of life Use Use To stir up Ministers of the Word to labour for this constancy and perseverance in their Ministerial care diligence and faithfulness for the spiritual seasoning of others with the doctrine of the Gospel not thinking it enough to have salt in their Ministery that is to be profitable and savoury in it and by it for the seaâ—oning of others but to hold and retain constantly this seasoning vertue of their Ministery c. Helpâ— or means to attain to this constant faithfulnesse in their Ministery 1. To look that they have a good calling and entrance into the Ministerial Office at the first That they find themselves called of God that is qualified and furnished with some measure of gifts fit for the Ministery c. Then there is a good foundation laid for continuance in the faithful execution of his Office 2. To labour for sincerity and uprightnesse of heart in all Ministerial duties seeking God's glory and the edification of his Church and people above all worldly things 3. Earnest and daily prayer unto God to give them the gift of perseverance and constancy in the faithful discharge of their Ministery 4. To â—oyn a holy and conscionable life with diligence in their Ministery being careful to practise those things which they teach unto others Now followeth the second Duty whereof our Saviour admonisheth his Disciples and unto which he exhorteth them that is To have peace one with another And this he
appeareth plainly Gen. 2. 18. and 22. ut suprà And Mal. 2. 15. Did not he make one that is create and ordain one wife for one husband at the first and so institute the estate of marriage Therefore Verse 9. What God hath joyned let no man put asunder Quest Quest Wherefore or to what end was Marriage instituted so soon even at the time of man's first creation and before his fall c Answ Answ 1. For the mutual society help and comfort of Mankind that is both of the man and of the woman Therefore Gen. 2. 18. God having first created the man said It was not good for him to be alone and therefore he determined to make him a help c. 2. That it might be a means for the propagation and increase of Mankind Gen. 1. 28. After that the Lord had created them both male and female it is said He blessed them saying Be fruitfull and multiply c. To these is now added a third end since the fall of man viz. To be a remedy against the sin of fornication Vse 1 Use 1. This again doth commend and set forth to us the dignity and excellency of the married estate in that it is from God himself as the immediate and first Author and Ordainer of it who ordaineth nothing but that which is good necessary and profitable for mankind and that both before and since the fall of Man And this is another reason why Marriage is said to be honourable c. Heb. 13. in regard of the Author and Instituter of it because it is a special Ordinance of God instituted for the good of mankind And this again condemns the blasphemy of the Papists in speaking evil of this holy Ordinance of God and forbidding it unto Ministers of the Church as if it were a prophane or unholy estate and not fit for them that are called to that holy function By this the Papists shew themselves to be those seducing spirits prophesied of 1 Tim. 4. 1. who should teach doctrines of devills forbidding to marry c. Verse 3. Vse 2 Use 2. To comfort married persons against the troubles of the married estate God having ordained marriage hath also ordained the troubles incident to it and so in bearing them patiently we obey his Will c. Of the third The Institution it self implyed in these words He made them male and female So Gen. 1. 27. from whence our Saviour alledgeth these words thereby to prove God to be the Author of marriage c. of the near bond c. The meaning is plain viz. That God in the first creation of Mankind at the begining did not onely create or make Mankind by his Immediate and Almighty power as he did other creatures but also that he did create a double sex of Mankind viz. the male and female sex both man and woman kind And this doth further appear Gen. 2. Chap. where Moses doth more particularly set down the manner how God did create both these Sexes of Mankind both the first man and the first woman Touching the man or male sex that his body being first made of the dust of the earth the Lord did immediately create his Soul of nothing and infuse it into the body which is signified by breathing into it the breath of life Verse 7. And touching the woman or female sex that in respect of her body she was made or framed out of one of the ribs of Adam after a miraculous and wonderful manner by the power of God which being done her Soul was also immediately created of God and infused into the body so formed Thus did the Lord make Mankind both male and female at the first Quest Quest How doth this creation of both Sexes prove or shew the Institution of Marriage Answ Answ Two wayes especially 1. Because this was the end why they were created male and female That they might be fit for marriage and capable of it And although God made also two Sexes of other living Creatures as of Beasts Birds c. yet that was not with any respect at all to marriage society but onely for propagation sake Therefore it is noted expresly touching Mankind that they were created both male and female Gen. 1. 27. but not so touching other living creatures 2. In respect of the peculiar manner of the Womans creation which was out of the rib of the man to shew the near conjunction that should be between her and her husband in the married estate viz. that she should be even as a part of him and he of her even two in one flesh ut postea videbimus In the words explained two things are contained 1. The creation of Mankind 2. The manner how God created them He made them male and female Touching the first I will not here speak at large because it was lately hanâ—led on the first Article of the Creed Observ 1 Observ 1. In that God did create two Sexes of Mankind that is both the male and female sex and that to this end that they might be fit for the married estate and thereby to ordain and institute marriage hence we may gather That marriage and the married estate is grounded upon the very nature and sex of mankind which they received in their first creation Therefore so soon as the woman was created the Lord brought her to the man to be his wife Gen. 2. which shews that marriage and the society of Man and Wife in the married estate was agreeable to the nature or natural sexes of Mankind which they received in their first creation For to this end were they so made that they might be fit for marriage Use Use This shews that the Church of Rome in forbidding marriage and tying those by vow unto the single life who have not the gift of continency do sin against nature and against the very end of man's creation Utrum matrimonium sit de jure naturae vidâ— Aquin. Supplem 3. Part q. 41. Art 1. Observ 2 Observ 2. In that God is the Creator of both sexes that is both of man and woman this teacheth us That therefore both sexes are good necessary and profitable in their kinds both the male and female sex of mankind the one as well as the other That which is said of all the creatures which God made Gen. â— ult That God saw every thing that he had made and behold it was very good this must needs be true of Mankind being the principal of all the visible Creatures and not only is it true of mankind in general but of both sexes of Mankind both male and female and lest any should doubt of the goodness and profitablenesâ— of the woman or female sex being the weaker of the two the Lord himself did give testimony unto it even before she was created by affirming as we have heard that it was not good for man to be alone and therefore that he would make him a help meet for him c. Use Use This then
Verse 15. Of the first And said unto them It is most probable that he spake these words to his Disciples publickly and openly before the rest of the people then present so that as they had openly or publickly offended in reproving and hindering those that brought children to Christ so he doth by these words publickly reprove them Suffer little children to come c. and forbid them not He gives them a double Precept or Injunction the one affirmative the other negative both to shew the weightiness of the matter enjoyned and also to affect and move them the more to yield obedience and to aggravate their fault and sin in going about to hinder such little children from coming to him Observ 1 Observ 1. It is fit for us not only to be inwardly moved with a holy anger and displeasure at the sins of others but also to shew it outwardly by the signs and testimonies of his displeasure as either by admonishing or reproving such as offend so far as our Calling will permit especially those of our charge or at least by our outward gesture and behaviour as by a sad or angry countenance as our Saviour did Mar. 3. 5. looking angerly upon the Scribes c. or by departing out of the company Some way or other it is fit for us to shew our dislike and indignation against the sins of others especially against gross and notorious or open sins by which God is much dishonoured It is not enough to be offended at such sins in others but to shew our selves displeased And this we are to do for a twofold end or reason 1. To testifie hereby our zeal for Gods glory 2. That by this means we may bring the parties offending to the sight of their sins and consequently to shame and repentance for the same if it be possible Observ 2 Observ 2. Publick faults and offences may and ought to be publickly and openly reproved by such as have a calling thereunto By publike offences understand such as give publick scandal c. The disciples here offending in publick by hindering such as have brought their children to Christ he did openly reprove them and shew his displeasure against them for this sin before all the people then present 1 Tim. 5. 20. Them that sin rebuke before all that others also may fear He speaks of the Elders of the Church Understand it of such as sin openly or in publike and notorious manner Gal. 2. 14. Paul reproved Peter openly for his open dissimulation c. Yea though the parties offending be of eminent place or dignity yet if they give publick scandal they may and ought to be publickly reproved by such as have a Calling to do it Our Saviour did not spare his Disciples here because of their dignity or Apostolical Office Use Use To confute such as think they may take liberty to sin openly and so give publick scandal and yet think much to be openly reproved for such sins either by the Ministers of God or other that have a calling to do it They think they should rather be admonished privately that so their good name and credit may be preserved On the contrary such are to know that Gods glory is to be preferred before their credit and thereforâ— if they sin openly and give publick offence to others they are openly to be reproved though it tend never so much to their discredit rather than by winking at such gross and scandalous sins Gods Name be dishonoured â—nd the Gospel evil spoken of Observ 3 Observ 3. It is the Will of Christ that Infants or young children should be admitted to the Sacrament of Baptism for this is one way of bringing them to Christ as we have before heard But of this more upon the words following For of such is the Kingdom of God The Kingdom of God is in the New Testament taken diversly Not to speak of all the different acceptations of it there are two very usual and common among the rest 1. When it signifies the state of grace in this life in which God doth raign in his Elect by the power of his Word and Spirit Rom. 14. 17. The Kingdom of God is righteousness peace c. 2. When it signifies that estate of glory and happiness prepared for the Elect of God in heaven after this life in which God shall raign in them and with them for ever Joh. 3. 3. The unrighteous shall not inherit the Kingdom of God In this latter sense we are to it take in this place Of such is the Kingdom c. That is Eternal life or that estate of glory in Gods heavenly Kingdom doth of right belong unto such as these young Infants or little children He doth not say Of these is the Kingdom of God but Of such c. Thereby implying That this Kingdom of God or state of eternal life in Heaven doth belong not only to the Infants or little Children themselves but also to such as do resemble and are like unto young children in disposition and qualities Observ 1 Observ 1. Infants or young Children born in the Visible Church do belong to Gods heavenly Kingdom and have right to eternal life as well as elder persons The doctrine of our Saviour in this place Reason Reason They are within the Covenant of God which he hath made with the faithful and with their seed Gen. 17. 7. God sayes to Abraham I will establish my Covenant between me and thee and thy seed after thee c. to be a God unto thee and to thy seed after thee And Act. 2. 39. The Promise is to you and to your children yea to many generations as in the second Commandment Now if they be within Gods Covenant then they have right to the Blessings promised in that Covenant especially to eternal life which is the chief of those blessings Caution Caution This is not so to be understood as if all Infants born in the Church must needs be actually saved but such only as belong to Gods Election of grace Though all that are born in the Church have a kind of right to eternal life in regard of being within the general Covenant of God yet it followes not that all have a true and absolute right so as to be actually partakers thereof Gods Election is free and not tyed to all that are outwardly within the Covenant quoad nos Therefore though we are to hope well of such as are born in the visible Church yet c. Use 1 Vse 1. If Infants born in the Church do belong to Gods Kingdom and have right to eternal life by vertue of Gods Covenant then hence it followes that they have also right to the Sacrament of Baptism be-being one of the seals of Gods Covenant and such a seal as Infants are capable of and a means to help and further them toward the Kingdom of heaven Act. 2. 38. Peter brought this argument to move the Jews to be baptised together with their children for that also
acquainted with the words of the Law but also in understanding the sense and meaning of the same It is called the Moral Law of God because it contains the perfect rule of life and manners by which the Lord will have us to walk and live and how can this be if we be not well and familiarly acquainted with this rule Therefore Deut. 6. 7. c. the Lord requires that his people should not onely teach his Commandements diligently to their Children but also talk of them ordinarily and daily as they sate in their houses as they walked by the way c. And further that they should also bind them for a sign upon their hands and that they should be as frontlets between their eyes And lastly That they should write them upon the posts of their houses and on their gates All this was to teach them how familiarly they should be acquainted with the Commandments of the Law of God Use 1 Use 1. For reproof of such as live in the Church where the means of knowledg is and yet are ignorant and to seek in the Law of God some of good years being scarse able to rehearse the words of the ten Commandments much less to conceive the true meaning of them what sins are forbidden what duties commanded in the several Precepts of the Law yea notwithstanding so much and so long teaching as they have had in the Doctrine of the Commandments c. Many do busy themselves much about enquiring after the Laws and Statutes of the Land which though I do not simply blame so it be done to a good end and within the compass of their calling yet this is the fault and sin of such that they are more carefull to know the Laws of men which concern their welfare in this life onely then they are to understand the Law of God by which they must be judged at the last day Vse 2 Use 2. See how fit and necessary it is for the Doctrine of the Law contained in the ten Commandments to be much and often taught in the Church of God by the Ministers of it and for the people of God to be diligent and conscionable in hearing and learning the same at all times and upon all occasions This is one principal part of the Doctrine of Catechism needfull to be taught often in our Church and in all other Christian Churches yea I doubt not but it is that part of Catechism which is of most general use for all sorts of Christians especially in these corrupt and dissolute times in which there is so much failing generally in matters of practice and in Morall duties of Christianity c. which should therefore move all to be the more carefull to hear learn and be throughly acquainted with this Doctrine of the Commandments and never to think that they have or can sufficiently profit therein Observ 4 Observ 4. In that this Ruler though a young man did know and was well acquainted with the Law of God this shews that the younger as well as elder sort ought to know and be acquainted with the Law of God See Deut. 6. 7. and Psal 119. 9. Now followeth our Saviour's particular instancing in the Commandments of the second Table concerning duties to man or to our Neighbour In these words Do not commit Adultery Do not Kill c. Quest Quest Why doth our Saviour give instance onely in the Commandments of the second Table concerning dutieâ— to our Neighbour seeing the Commandments of the first Table touching our duty to God are the chief and principal c Answ Answ 1. Because the obedience of the first Table is included in the obedience of the second Table and presupposed by it as the ground and cause of it Love to our Neighbour being the sum of the second Table presupposeth love to God which is the sum of the first Table 2. Because obedience to the second Table is an evidence and testimony of obedience to the first Table Love to man is a fruit and testimony of love to God shewing the truth and sincerity of it whereas on the contrary many Hypocrites do make great shew of obedience to the first Table in outward duties of Piety towards God but fail in duties of charity and justice towards men commanded in the second Table Therefore the Commandements of the second Table are fittest to try and discover an Hypocritical Professor such as this young Ruler was from a sound Christian for which cause our Saviour urgeth the keeping of the Commandments of the second Table to this young man when he would discover his Hypocrisy to him Sic Calv. Jans Analys 3. The Commandments of the second Table being more plain and easy to be kept then those of the first Table our Saviour giveth instance in these of the second Table that so by convincing him to be guilty of breaking these which are easier he might much more convince him as guilty in the other which are much harder Sic Ferus in Matth. 19. Now in the manner of our Saviour's mentioning or alledging of these Commandments of the second Table some things are to be noted by us 1. That he doth not set them down altogether in the same order as they are recorded by Moses Exod. 20. and Deut. 5. but with some difference as may be perceived by comparing those places of Moses with the History of the Evangelists The reason is because it was our Saviour's purpose chiefly to presse the matter and substance of these Commandements to this young man and not to stand curiously upon the order of them 2. That he doth first mention the Negative Commandments which expresly forbid sin as Do not commit Adultery Do not kill c. And then the Affirmative enâ—oyning that which is good as Honour thy Father and Mother 3. He first mentioneth those which concern the duties we owe to our Neighbour in general and then that which concerns the duties we owe to Superiours and Inferiours more specially 4. That he omitteth the last Commandment of the second Table which forbids the first motions of coveting against our Neighbour the reason whereof may seem probably to be this because the obedience of that last Commandment being more secret and hidden in the heart then any of the rest was not so fit for the plain and evident convincing of this young man Vide Jans Analys in Matth. 19. Lastly In stead of mentioning the last Commandment he inserteth another particular Precept in way of explicaâ—ion and further urging of one of the former Commandments namely the 8th Commandment Of stealing The words which he addeth are these Defraud not or wrong not thy Neighbour in his good or outward estate which is nothing else but a branch of the 8th Commandment The reason of our Saviour's adding this may seem to be because this young Ruler being rich and covetous failed most of all in obedience to the 8th Commandment as more plainly appeared afterward Now touching these Commandments of the second
the blessed Martyrs c. Vse 1 Vse 1. Teacheth us not to mervail or take offence at it if at this day we see or hear of the like examples of such as are falsly accused and unjustly condemned and that by publike authority for such crimes as they are not guilty of or to such punishment as they have no way deserved c. This is no new thing but that which hath been often heretofore practised by Satan and his instruments against the true Servants of God c. Vse 2 Vse 2. To comfort us if it should come to be our own case at any time to be thus falsly accused and unjustly condemned by others for such crimes or offences as we are not guilty of yea though we should be so censured or condemned by such as are in publike authority no cause for us to be dismayed but to remember the examples of the true Saints of God yea of Christ himself c. Observ 2 Observ 2. Here in our Saviour Christ's example being condemned to death by sentence of the chief Priests and Scribes and by the rest of the Council of the Jews we may see our misery by nature in regard of our sins that by our sins we have deserved to be condemned of God as guilty of death as it is the curse of God that is not only of temporal but of eternal death For Christ when he was condemned to death by the sentence of the chief Priests and Scribes and by the rest of the Councel of the Jews did stand in our stead as our pledg and surety He suffered this for us and not for himself for he was innocent Therefore in Christ's Person we are to behold our selves and in his condemnation by the Councel of the Jews we are to behold the desert of our sins and what is due to us by nature and by the Justice of God viz. eternal condemnation of soul and body Ephes 2. 3. we are by nature children of wrath liable to the curse of God c. Vse Vse To humble us before God in the sight of our sins by which we have deserved thus to be condemned of God as guilty of eternal death How should this humble us and break our hearts with godly sorrow for our sins causing us truly to mourn for them as also to judge and condemn our selves for them that we be not judged of the Lord especially now before we come to the Lord's Supper as the Apostle warneth the Corinthians to do 1 Cor. 11. 31. To this end remember now wherefore Christ the Son of God was condemned to death as a guilty Malefactor viz. to shew our guiltiness before God c. We are the Malefactors who have deserved death c. Observ 3 Observ 3. Hence also Believers in Christ may gather great comfort to themselves and assurance touching the pardon of their sins and freedom from eternal condemnation in that Christ the Son of God was condemned to death for them For to this end was He condemned as guilty of death by wicked men to shew that all the Elect and faithful people of God should for the merit of his Death and Sufferings be for ever absolved by the Sentence of God from the guilt of all their sins and from eternal death So that now there is no condemnation to them being in Christ c. Rom. 8. 1. Mark 10. 33 34. And shall deliver him to the Gentiles And they shall mock him and shall scourge him April 12. 1629. and shall spit upon him and shall kill him and the third day he shall rise again IT followeth And shall deliver him to the Gentiles The meaning was shewed before Observ 1. That both Jews and Gentiles had a hand in the death and sufferings of Christ being instrumental causes and means of the same See Act. 4. 27. which came to passe by God's special providence and permission to the end it might appear that both Jews and Gentiles being by nature wicked and sinful as they shewed themselves to be in putting Christ the Sonne of God to death have need of salvation by Christ and that the salvation of all the Elect whether Jews or Gentiles is free and of the meer grace of God and not at all procured or deserved by any goodness in themselves c. To stir up all to thankfulnesse c. Other Points of Instruction see before Chap. 9. Verse 31. upon those words The Some of Man is delivered into the hands of men Now followeth the persons by whom he should be condemned to death and delivered To the Gentiles viz. The chief Priests and Scribes together with the rest of the Councel of the Jews assembled in the High Priests Hall as hath bin before shewed Here observe sundry points the most of which are against the Papists Observ 1 Observ 1. That such as for their high place and calling in the Church should be greatest friends of Christ and should stand most for him and his Doctrine are oftentimes the greatest enemies he hath So here the chief Priests and Scribes c. See before chap. 8. ver 31. Observ 2 Observ 2. That no calling or office in the Church though never so high or excellent can or doth priviledg men from errour in matters of Faith or practice c. The Calling and Office of these chief Priests Scribes and other Rulers of the Jews was high and excellent in it self yet they erred damnably in condemning Christ to death c. Therefore it is a fond conceit of Papists to hold the Pope or Bishop of Rome to be priviledged from error by his Papal office c. See before chap. 8. 31. Observ 3 Observ 3. That a general Council may err yea such a Council as is gathered and confirmed by lawfull Authority as this whole Council of the Jews consisting of the chief Priests Scribes c. though gathered and confirmed by Authority of the High Priest himself yet erred c. How much more may a Council gathered and confirmed by the Popes Authority err And it is clear that generall Councils even such as have bin confirmed by the Bishop of Rome have erred de facto and the decrees of former Councills have bin condemned by latter Vide Whitaker de Concil pag. 614. c. Observ 4 Observ 4. Personal succession of Pastors and Ministers of the Church is no infallible mark of the true Church For these chief Priests Scribes and other Church-Officers assembled in this Council which condemned Christ had personal succession The High Priest and other chief Priests were the successors of Aaron and of the other ancient Priests and the Scribes and Pharisees sate in Moses his chair succeeding him outwardly in place and office of teaching in the Church and yet these were not the true Church but the enemies of Christ and of his true Church at that time c. Now followeth the third part of branch of our Saviour Christ's sufferings which he foretelleth to his Disciples viz. Those which he was
think as Calvin and Junius that our Saviour seeing the Tree afar off as the Text sayes did not with bodily eyes discern it to be a Fig-tree but took it for some other tree whose fruit might then be ripe 2. But others answer thus that the Fig-tree doth bear two kinds of fruit successively one after another the first called grossi or ficus praecoces rathe-ripe Figs which come forth first The second called Caricae or late-ripe Figs which follow the other See Hâ—s 9. 19. and Nah. 3. 12. Now the time for the first sort of Figs might be come though not for the second sort Therefore our Saviour cursed it because it bare no fruit at all neither of the first nor of the second sort Vide Danaei quaest in Marcum et Gerard. in Harmon Evang. part 1. pag. 643. Vide etiam Plin. Hist lib. 15. 18. et lib. 13. c. 7. Cartwr expos in Harm aliter respond Observ 1 Observ 1. In that our Saviour came and sought fruit upon this Fig-tree which was a Type of the Church or Synagogue of the Jews Hence learn what Christ Jesus the Son of God doth desire and look for at the hands of such as he hath outwardly called to be his Church and people professing the true Religion and enjoying the priviledges of a Church and ordinary means of Salvation as the Ministry of the Word and Sacraments He looks they should bring forth the true fruits of Religion and Grace answerable to the means they do enjoy For example the fruit of sound knowledg in the Word of God especially in the Doctrine of the Gospel the fruits of Faith Repentance and obedience to the will of God in all things required of us These and the like spiritual fruits of Grace Christ Jesus doth desire and expect to come from all such as are outwardly called and do profess to be his people Esay 5. 2. The Lord having planted the Vine-yard of his Church he looked it should bring forth Grapes c. This is also taught us by that Parable Luke 13. 6. A certain man had a Fig-tree planted in his Vine-yard and he came and sought fruit thereon c. And Matth. 21. by the Parable of the Vine-yard let out unto Husbandmen to which husbandmen the Lord of the Vine-yard afterward sent his servants to receive of the fruit of his Vine-yard c. Use 1 Use 1. For reproof of such as are outwardly called and do live in the visible Church professing the true Religion and enjoying the means of Grace and Salvation and yet bring forth little or no fruits of Grace in life and practice little or no fruits of sound Knowledg Faith Repentance c. Some are altogether barren and fruitless in the profession of Christ and of the Gospell like this barren Fig-tree which had not one Fig to give Christ being hungry though he came to it and sought for Figs c. So these though Christ Jesus have planted them outwardly in his Vine-yard and given them the means of being fruitfull and though he come and send his Ministers to seek fruit shewing his earnest desire and hungring after it yet they have none for him Others bring forth some fruit but not answerable to the means they have not to the cost bestowed on them These frustrate the desire and expectation of Christ as this barren Fig-tree here did How great is the unthankfulness and sin of such in that they being called of God outwardly and enjoying the means of Grace yet bring forth no fruits thereof What could the Lord have done more c. yet in stead of good fruit they bring forth evill fruits even the fruits of sin and profaneness in life and practice c. not fruits of the Spirit but of the flesh c. not Grapes but soure Grapes as Esay 5. not good Figs but corrupt and rotten like those which Jeremy saw c. Use 2 Use 2. To stir up every one of us who are outwardly called to be the Church of Christ or do live in the visible Church enjoying the means of Grace to look to it that we bring forth fruits of Grace answerable to the means we enjoy If we profess to be Trees planted in the Lords Garden or Vine-yard see we be fruitfull Trees not barren and fruitless Hence it is that in Scripture the godly are for the most part compared to fruitfull Trees as to the Vine Olive Fig-tree c. not to barren or fruitless Trees c. to shew that Gods people ought to bring forth true fruits of Religion and Grace answerable to their profession and to the means of Grace enjoyed by them This is that which the Lord Jesus the great Master of the Vineyard doth look for at our hands yea this he earnestly desireth and therefore sends to us by his Ministers to demand and require this fruit of us c. Oh therefore look to it that we have some true fruit to yield unto Christ Jesus in way of thankfulness for all his care and cost bestowed on us in planting us and watering us daily and continually by the Ministry of his Word c. 2 Pet. 1. 8. The Apostle would not have us to be unfruitfull in the knowledg of the Lord Jesus no more must we be in the profession of Christ and of the Gospel but labour to be truly fruitfull in fruits of Knowledg Faith Repentance c. yea to abound in all fruits of Grace answerable to the plenty of means we have had Phil. 1. 11. That ye may be filled with fruits of Righteousness Mark 11. 14. No man eat fruit of thee hereafter c. Nov. 22. 1629. Observ 2 Observ 2. BY this barren Fig-tree having fair leaves but no fruit being herein a Type of the Hypocritical Jews we may see that there may be a fair shew and profession of Religion in such as are wholly void and destitute of the true fruits of Religion and Grace As it was with this barren Fig-tree which flourished in leaves which might be seen afar off but when Christ came to it to seek fruit there was none to be found no not one Fig to refresh Christ in his hunger c. So is it with many Professours of Religion they are like unto leafy Trees without fruit So the Hypocritical Jews in our Saviour's time especially the Scribes and Pharisees who therefore are resembled here by this barren Fig-tree cursed by our Saviour They had the leaves of a fair profession but no true fruits of Religion and Grace no true fruits of holiness and righteousness did they bring forth but on the contrary their lives were full of evill and cursed fruits of sin and wickedness Therefore Matth. 23. 27. Our Saviour compares them to whited Sepulchres which appear outwardly beautifull but c. so they appeared outwardly Righteous unto men but within were full of hypocrisy and iniquity And ver 25. They made clean the outside of the Cup and Platter c. See also Luke 16. 15.
to depend on him for things of this life without greedy coveting and seeking after them On the contrary seek first the Kingdom of God covet spiritual and heavenly things riches of grace faith more pretious than gold c. Especially such as are Rulers and Governours of the Church as Magistrates and Ministers A Magistrate must be one that hateth covetousness Exod. 18. 21. So a Minister of the Church Else if these be given to this sin how much hurt do they in the Church as we see in Judas c. Now followeth our Saviour's fact in purging the Temple from these abuses He cast out the buyers and sellers c. Observ 1 Observ 1. Though these buyers and sellers had a fair pretence for this their practice that by this means the people might have sacrifices at hand to offer c. yet for all this our Saviour cast them out of the Temple c. Hence we learn That fair pretences of good ends or of good intentions are not sufficient to justifie evil and unlawful actions for which there is no ground or warrant from the Word of God 1 Sam. 13. Saul pretended a good end for his offering sacrifices So Chap. 15. for his sparing of Agag and the best of the Cattle for sacrifice c. yet is he sharply reproved for both c. See Col. 2. 25. Joh. 12. 6. Judas pretended charity to the poor yet this was no excuse for his covetousness Use 1 Vse 1. See what to think of all Will-worship brought into the Church by Papists though under never so fair pretence of good ends and intentions c. It is never the less odious to God c. whatsoever ends be pretended as to further devotion to adorn or grace the worship of God The Lord himself doth best know what doth serve to these ends And he will have nothing brought into his Worship but what he hath in his Word prescribed Vse 2 Vse 2. See the folly of such who think it a sufficient excuse for their unlawful practises if they can plead that they intended well or aymed at a good end But this is not enough unlesse there be also a good ground and Warrant from the Word of God for that they do God will not be served with good intentions but by the Rule of his own Word And hence is that true speech which hath been commonly used by some That Heaven is full of good actions and Hell of good intentions Mark 11. 15 16. And began to cast out them that sold and bought in the Temyle c. Janu. 3. 1629. Observ 2 Observ 2. IN that our Saviour having power and authority in and over the Temple did now use his power in purging it from these profane abuses hence gather That it is the duty of such as have power and authority in the Church to use their authority in the diligent reforming of abuses in the Church Now there are two sorts especially which have authority in the Church 1. Magistrates which have a temporal or civil power and authority in and over the Church 2. Pastors and Ministers of the Church which have a spiritual or Ministerial power c. Both these are to use their power in purging the Church from abuseâ— 1. Magistrates as may appear by the practice of the best and most religious Magistrates which have ruled over the Church in all Ages as Moses and the religious Kings of Judah Asa Jehosaphat Hezekiah Josiah So also Nehemiah 2. Pastors and Ministers of the Church ought also to use their Ministerial power and authority in purging and reforming the Church viz. by taxing and reproving abuses in their publick Ministery as also by teaching and directing the Civil Magistrate in the true and right way of reforming abuses and exhorting him thereunto Thus Ministers of the Word ought to be assistants to the Magistrate in reforming abuses in the Church as Azariah was to Asa 2 Chron. 15. Esay to Hezekiah Hilkiah the Priest unto Josiah Vse Use See by this the great fault and sin of such Magistrates and Ministers who use not the power committed to them for the purging of abuses out of the Church but are careless and negligent in this matter Many Magistrates now adayes are like Gallio Act. 18. 17. who cared not for matters of Religion And many Ministers are as negligent also in doing their duties towards the reforming of abuses in the Church not opposing such abuses by their doctrine and practice as they should do but winking at them yea countenancing them by their own practice No marvail if gross abuses raign in such places Observ 3 Observ 3. In that our Saviour purged these abuses out of the Temple which was his House whereof he was Lord and Master as he implyeth afterward Verse 17. hence all Masters of Families are put in mind to be careful of purging their Families from abuses and disorders by casting out if need be such as are the causes of such abuses as profane and wicked servants Also by reproving the faults of children and servants c. and ministring due correction where there is cause Thus David Psal 101. A Master of a Family is a King and Priest in his house See also Gen. 35. 2. Jacob's example Here followeth the manner of our Saviour's purging the Temple from abuses 1. With extraordinary power and authority so as none durst to resist him when he cast out the buyers and sellers and overthrew their Tables and Seats 2. With great zeal and indignation Which he shewed 1. By his sharp and severe proceedings which he used Driving them out and overthrowing their Tables c. 2. By his strict and unpartial dealing in that he reformed all and would not suffer the least abuse not so much as the carrying of a common Vessel c. Observ 1 Of the first Observ 1. An evidence of the Godhead of Christ in that he so declared his Divine Power and Majesty at this time in driving out these profaners of the Temple c. that though he were in shew but a poor and mean man and having none to assist him but his Disciples being few in number yet neither any of these profane Merchants and money-changers nor yet any of the Priests Scribes or Pharisees which took their part did once dare to resist him This was a strange and miraculous thing Hence it is that Crigen thinks that this was a greater Miracle then that of turning water into Wine Joh. 2. And Hierom makes it the greatest Miracle that ever Christ did work and he thinks there was a certain Divine or Celestial majesty which at this time appeared in the face of Christ which so daunted them that they durst not make resistance Which seems not unlikely Howsoever it was a manifest proof of his Godhead as his other Miracles were and serves to confirm our faith therein c. Observ 2 Observ 2. If the Power of Christ was so terrible to these profaners of the Temple while he lived on
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
evil but rather to do well Thus they are like close thieves hiding themselves in dens and holes of the earth that they be not seen Saul in sparing Agag and the best of the spoil would be thought to do well 1 Sam. 15. And Judas hid his covetousness under the cloak of charity to the poor Joh. 12. 4. The Pharisees hid many gross sins under pretence and shew of Religion Matth. 23. 14. they devoured Widdows houses under colour of long Prayers 2 Cor. 11. 13. the false Apostles transformed themselves into the Apostles of Christ in shew and appearance Use 1 Use 1. See what a shameful thing sin is in that even the wicked and hypocrites themselves who are willing to commit sin and live in it yet are not willing to have their sins known but seek to hide them under fair colours and pretences These pretences the Apostle calleth the hidden things of shame or the secret lurking corners of dishonesty 2 Cor. 4. 2. turpitudinis latebras as Beza translateth it Vse 2 Use 2. Take heed of this gross hypocrisy in seeking to hide our selves and unlawful practises under colourable excuses and pretences especially under pretence of Religion It is the property of gross hypocrites and wicked men thus to do But these excuses and pretences are no other but dens and lurking holes in which men seek to hide themselves when they do evill which howsoever they may for a time hide and cover them from the eyes of men yet not from the eyes of God but he will hereafter pluck them out of these dens and bring them to open shame and punishment before men and Angels if they repent not See 1 Cor. 4. 5. Mark 11. 18 19. And the Scribes and chief Priests heard it and sought how they might destroy him for they Febr. 14. 1629. feared him because all the people was astonished at his Doctrine And when Even was come he went out of the City VVE have heard before in the three former Verses our Saviour's special and extraordinary sact in purging the Temple at Hierusalem from abuses by casting out thence the buyers sellers and money-changers c. Now the Evangelist mentioneth certain Consequents or Events which thereupon followed The Consequents are two 1. The malicious practice of the Scribes and chief Priests against our Saviour seeking hereupon to destroy him where also is set down the cause moving them thereunto for that they feared him together with the ground of that fear because all the people were astonished at his Doctrine Verse 18. 2. His departute out of the City an Even-tide Verse 19. First to open the meaning of the words The Scribes and chief Priests Who these were see before Chap. 10. Verse 33. Heard it When they heard what he had done in casting out the buyers and sellers c. And also that sharp reproof with which he reproved them for profaning the Temple Verse 17. which Reproof touched them also very nearly viz. the Scribes and chief Priests who were publick Officers and Ministers of the Temple forasmuch as they did wink at those abuses in the Temple yea allowed and maintained them because they were gainful to them as well as to the buyers and sellers c. as we have heard before Therefore not enduring this plain and sharp reproof they were so incensed against him that out of their wrath and malice they sought how to destroy him that is they used diligence to enquire and find out the best way and means how to put him to death most securely and safely so as the common people being much addicted to him might not be moved to any tumult or insurrection against them for the same That this is the meaning appears by that which followeth where it is said They feared him in regard of the people being astonished at his Doctrine And Luke 19. ult it is said they could not find what they might do to him that is how they might safely and without danger of tumult or insurrection in the common people make away with him because the people were so attentive to him c. For they feared him Not so much in respect of any hurt which they thought he could do unto them of himself for although he had shewed his power by Miracles yet they did not believe it as in respect of that power and authority which he had with the common people who favouring him and being much addicted to him for the excellency of his Doctrine and innocency of his life they feared lest if they should in open manner seek to put him to death the people should make insurrection against them for so doing as Mar. 14. 2. and Chap. 12. 12. That this was the ground of their fear may appear by the words following So in these words is rendred a reason not so much of their desire to put him to death as of their diligent enquiry about the manner and means of doing it Because all the people That is the common sort of people Were astonished at his Doctrine That is were moved with fear and reverence and with admiration at the excellent matter and manner of his teaching The Reason whereof is alledged Matth. 7. 29. Because he taught them as one having authority and not as the Scribes In the words thus explained consider Five things 1. The persons which sought to destroy or put to death our Saviour The Scribes and chief Priests 2. The occasion moving them hereunto The hearing what he had done in casting out the buyers and sellers c. As also that sharp reproof directed against those profaners of the Temple and consequently against themselves for tolerating and allowing such abuses there 3. Their malicious practice against our Saviour They sought how to destroy him 4. The cause or reason why they did so because they feared him 5. Lastly the ground of that their fear Because all the people were astonished at his Doctrine Of the first The persons The Scribes ond chief Priests Observ 1 Observ 1. Such as by their places and callings in the Church ought to be the greatest friends and favourers of Christ and of his doctrine are oftentimes the greatest enemies of the same and so do shew themselves See before Chap. 8. Verse 31. Observ 2 Observ 2. Such as ought to be most forward in seeking reformation of abuses and corruptions in the Church are oftentimes the greatest enemies and hinderers of such reformation and of such as seek it These chief Priests and Scribes who should have been most forward to reform the abuses of buying and selling Sacrifices in the Temple were so far from this that they oppose and persecute our Saviour Christ yea seek his death because he reproved and opposed those abuses In the Prophet Jeremiah's time the Church of the Jews was full of corruptions But those who should have been most forward to reform them as the King himself and the Princes and Priests these did most oppose and hinder this reformation when it was
Vse 3 Use 3. See one cause why wicked men dare not do so much hurt and mischief to the Saints of God as they would and have a desire to do It is because they are sometimes forced to stand in fear of them and this fear is a great curb and bridle to restrain them from doing that which otherwise they would do against the Saints of God This keeps them in awe that they dare not so shew their malice as they would do So here these Scribes and chief Priests though they bore a deadly hatred to our Saviour yet because they stood also in fear of him in regard of the people this fear did so curb them that they durst not as yet lay hands on him c. Mark 11. 18 c. For they feared him because all the people were astonished at his Doctrine March 7. 1629. OF the Fifth The ground of this slavish fear with which these Scribes and chief Priests feared our Saviour lest the people should for his sake rise against them in tumult if they should in open manner go about to put him to death The Ground or Reason why they feared this was Because all the people were astonished at his doctrine The meaning was shewed before Observ 1 Observ 1. In that the common people were so much moved with admiration of Christ's excellent Doctrine whereas the Scribes and chief Priests were so far from this that they were deadly enemies to him hence we learn That oftentimes the poorer and meaner sort of people are more forward in zeal and love to the Word and Doctrine of Christ than the great men of the world or men of high place in the Church See before Chap. 10. Vers 1 2. Observ 2 Observ 2. Though all the people were now astonished at his Doctrine yet they did not all imbrace and truly profit by it they did not all believe and yield obedience to that which he taught for many if not the most of them within three or four dayes after this were on a sudden so changed in their affections to him and his Doctrine that they cryed out against him to have him crucified as appeareth Chap. 15. Ver. 8 13. Hence then gather That it is not alwayes a certain sign of profiting by the Ministery of the Word much less of being converted by it when men are for a time much affected or moved with the Doctrine delivered Men may be much affected with the doctrine taught by Gods Ministers or with the manner of teaching they may be affected with a kind of joy in the hearing of it and with a kind of love and delight in it yea with great astonishment and admiration at the excellency of it and yet be never the better for it in respect of any true fruit or profit reaped by the Ministery of it never the more moved to believe and yield obedience to the doctrine never the more reformed in heart and life by means of it c. Use Use See how many deceive themselves thinking that because they can be affected and much moved sometimes at a Sermon either with the Doctrine delivered or with the manner of delivery because they are sometimes moved with admiration at some excellent Points of Doctrine or because they find or feel some kind of joy or delight in the Doctrine taught c. that therefore they are good and profitable hearers but this followes not c. See more of this Point before Chap. 1. 22. Verse 19. And when Even was come he went out of the City The second Consequent which followed after our Saviour's purging the Temple from abuses and after his publick Teaching in the Temple the same day Which some think was the same day on which he came solemnly riding to the City Though others think it was the day after See before Verse 15. Having spent all that day in those publick employments of his Ministerial Office and Function and the Evening being now come he departed not only out of the Temple but out of the City it self that is out of Hierusalem whither he went though it be not expressed yet it may be gathered from Verse 11. where it is said that after his publick employment in viewing the Temple and taking notice of abuses in it he went out into Bethany with his Twelve Disciples which Bethany was a Town or Village near to the Mount of Olives and not far from Hierusalem whither our Saviour might conveniently go when it was near to night At this Town of Bethany dwelt Lazarus and his two sisters Mary and Martha which were our Saviour's familiar acquaintance and dear unto him which was one cause why he used often to repair thither and to lodg and rest himself there all night as it is probable that now he did But because I spake before of this departure of his at evening from Hierusalem to Bethany I will not here insist further upon it Mark 11. 20 21. And in the morning as they passed by they saw the Fig-Tree dryed up from the roots And Mar. 14. 1629. Peter calling to remembrance saith unto him Master Behold the fig-tree which thou cursedst is withered away THe fourth part of this Chapter which containeth our Saviour's Exhortation of his Disciples to firmness and steadfastness of faith shewing the power and use of it especially in Prayer And because Faith cannot be without Charity therefore he also exhorts to Charity in forgiving Enemies c. From Verse 20 to 27. Where consider 1. The Occasions of his Exhortation 2. The Exhortation it self The Occasions are two 1. The Disciples taking notice the next morning of the miraculous Effect which followed upon our Saviour's cursing of the barren fig-tree viz. They saw that it was dryed up from the roots Verse 20. 2. Peter's acquainting our Saviour with the matter Verse 21. The Exhortation it self is laid down Verse 22 23. Of which afterward Of the first The first Occasion Verse 20. In the morning The next day after our Saviour had cursed the fig-tree And this was the second or third day after our Saviour's triumphant riding to Hierusalem And some two or three dayes before his Passion As they passed by In their way going back from Bethany to Hierusalem with our Saviour for the fig-tree grew not very far from the High-way as we have heard before They saw the fig-tree dryed up c. They took speciall notice of it that it was wholly and altogether withered and become dead Quest Quest How came it to passe that they did no sooner take notice of it seeing it is said Matth. 21. 19. that it presently withered away upon our Saviour's cursing it Answ Answ Though the Tree did begin to wither presently yet it may be it did not wholly and altogether wither or dry up by the roots nor the leaves fall off so soon It did not so wither as to be plainly and sensibly discerned by them till the next day For our Saviour did not work all his Miracles
and difficult yea miraculous and wonderful above the power of nature so far forth as God shall call them to do such things Whosoever shall say to this Mountain Be thou removed c. He shall have whatsoever he saith 2. The condition required as the means whereby they shall come to be thus enabled for performance of such great and miraculous works viz. Faith or Confidence of Heart whereby they must believe and rest perswaded that the work or action which they undertake shall be effected He shall not doubt in his heart but believe that those things he saith shall come to passe Now followeth the Instructions And first to speak of the words as they are to be understood of the Apostles and other special Believers who had the gift of Miracles in the Primitive Church Observ 1 Observ 1. In that our Saviour here promiseth to his Apostles the power or gift of Miracles that is assureth them that this power which was before conferred on them as we heard Chap. 6. 7. should be continued to them for time to come We may first Observe one Priviledg of the Apostles above other ordinary Pastors and Ministers of the Church in these times They had the power and gift of Miracles and could exercise the same to confirm their Doctrine Which power and gift ordinary Ministers of the Church have not This was one main difference between the Calling and Office of the Apostles and the Calling of ordinary Pastors of the Church And this gift of Miracles was necessary in those times of the Apostles for the better confirmation of the truth of the Gospel when it was first preached that being thus sealed from Heaven as it were by the Miracles of Christ and his Apostles it might be the sooner believed and embraced Whereas now in these times there is not the like use of Miracles because the truth of this Doctrine of the Gospel hath been so long ago sufficiently confirmed by those Miracles of Christ and his Apostles and therefore that extraordinary power and gift of Miracles which was but for a time hath ceased in the Church long ago This makes against Papists who require Miracles of us still c. and hold it to be a mark of the true Church Note further 1. That though the Apostles had this power and gift of Miracles yet they had it not neither could they exercise it at all times or whensoever they pleased but then only and so often as was expedient for Gods glory and for necessary confirmation of the doctrine taught by them Sometimes also their own unbelief hindered them in the exercise of this gift as we see Matth. 17. 20. 2. Note also That this power of working Miracles was not only given to the Apostles but also to some other Believers in that first Age of the Church as may be gathered from Mark 16. 17. These signs shall follow them that believe In my Name shall they cast out Devils c. The same also may be gathered by the manner of our Saviour's speaking in this place in that he speaks generally Whosoever c. to shew that this promise was not to be restrained to the Apostles only but to be extended also to other Believers in those times Observ 2 Observ 2. From the Condition of this promise in that our Saviour requireth faith in his Disciples and others who were to be partakers of the gift of Miracles hence we learn How and by what means the Apostles and other Believers in the Primitive Church came to be partakers of the gift of Miracles and to have power to exercise the same namely by means of faith by believing in God and resting on his power to enable them hereunto And hence it was that sometimes they could not work Miracles for want of faith as we heard before Matth. 17. This also shews that when they did work Miracles it was not by their own power but by the power of God and of Christ which they apprehended by faith and herein the Miracles wrought by them differed from those wrought by Christ himself for whereas Christ did work Miracles by his own power as he was God the Apostles and other Believers wrought them not by their own power but by the power of God apprehended by faith See Act. 3. 12 16. Here it followeth To speak of these words and this Promise of our Saviour as it is to be understood of all Believers as well as of the Apostles c. And first of the matter it self which is here promised viz. That Believers shall have power and ability to do great and difficult works so far forth as they shall be called of God to undertake and do them 2. Then of the Condition or means Faith c. Of the first Whosoever shall say to this Mountain Be thou removed c. Thar is Whosoever shall by a calling from God undertake or go about to do any great and difficult work which may seem as hard or impossible as the removing of a Mountain he shall have power to effect it yet not of himself but by the power of God in whom he believeth and upon whose power he resteth by faith Here two Points of Instruction 1. That true Believers and good Christians must make accompt to be called of God to the performance of great and difficult works impossible to Nature c. 2. That as God doth call Believers to the doing of great and difficult works so he will enable them with power from himself to do such works Of the first Our Saviour presupposeth it here that Believers shall be called of God to the undertaking and doing of great and difficult works such as are above and beyond the power of nature and as hard and impossible to flesh and blood as the removing of a Mountain c. such great and difficult works may a Christian be called of God to perform yea every Christian is actually called of God to the performance of such hard and difficult works so soon as he is called to believe and to be a Christian For example a Christian is called to deny himself and to take up his Crosse and follow Christ which are most difficult works impossible to nature and contrary to it A Christian is also called to the practice of repentance that is to dye unto sin to mortifie his sinful lusts c. a most hard difficult and painful work as hard to Nature as the removing of a Mountain c. Again we are called to obey God in all things which he requireth in all parts of his Will though never so hard and contrary to our Nature c. We are called to contemn the world and to use it as if we used it not yea to be crucified and dead to it c. To forsake all we have for Christ and the Gospel c. All these are most hard and difficult works of duties which yet a Christian and true Believer is called to undertake and to perform and he must indeed
destroy him The third is their wilful ignorance and blindness in that being formerly convinced of the lawfull Calling and Authority of Christ by so many evident signs and testimonies of it as they had seen and heard viz. by the testimony of John Baptist given of him that he was the Messiah and by the excellency of his Doctrine and Divine power shewed by so many Miracles c. yet for all this they cannot or rather will not see what Authority he had but do now question him about the same Now follow the Instructions 1. From that which is commendable in them Observ Observ In that they take it for granted that none in the Church should take upon them any publick Office or Function without a lawfull Calling and Authority Hence we may learn this that no man ought to take upon him any publick Office or Function in the Church without a Calling and lawfull Authority committed to him As these enemies of our Saviour do take this for granted here so our Saviour himself doth not deny it but rather confirm it by his answer afterward in that he doth alledg the Calling of John Baptist to justify his own Calling because John bare witness of him thereby shewing that both himself and John had indeed a lawfull Calling and Authority to do that they did and consequently that every one that takes upon him any publick Office in the Church ought to have a lawfull Calling and Authority so to do and that without such a Calling he ought not to take any such Office upon him This is true of all publick Offices in the Church as the Office of a Magistrate or Minister c. but especially of the Office and Function of the Ministry Heb. 5. 4. No man taketh this honour to himself but he that is called of God as was Aaron So also Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son c. Now if our Saviour Christ took not upon him the Office of Priesthood in the Church without a Calling from God his Father much less ought any other to take upon him the Office of a publick Pastor or Minister of the Church without a lawful Calling and Authority from God See Joh. 3. 27. and Rom. 10. 14. How shall they hear without a Preacher and how shall they Preach except they be sent A twofold Calling of Ministers of the Church 1. Immediate and extraordinary 2. Mediate and ordinary by the Church c. Reasons Reasons why none ought to take upon him this publick Office or Function in the Church without a lawfull Calling 1. Because without such a Calling he cannot be assured that God will assist him and strengthen him to do the duties of his Calling 2. That he cannot expect or look for the blessing of God upon that which he doth in execution of his Office and so he cannot with comfort go on in it 3. Neither can he be assured of Gods protection in his Calling that God will maintain and keep him against all enemies and dangers Now there is a twofold Calling required of every one that takes upon him this publick Office in the Church 1. An inward Calling from God and in his own Conscience whereby he must know and be assured in himself that God hath indued him in some measure with such gifts and graces as are requisite to make him able and fit to execute that Office and Function together with a willing and ready mind and Conscience to use those gifts to the glory of God and good of the Church 2. An outward Calling from men also being approved and allowed of by such as are in Authority in the Church to execute that Office he taketh upon him He that hath this twofold Calling may lawfully and with a good Conscience take upon him this publick Office of the Ministry in the Church and may with comfort execute the same and not otherwise Mark 11. 28. By what Authority dost thou these things c. June 6. 1630. NOw follow such Instructions as we are to learn from that which is evil and wicked in these Priests Scribes and Elders the enemies of our Saviour Observ 1 Observ 1. One malicious practice of wicked men against Gods faithfull Messengers and Ministers called and sent to Preach unto them his Word and to admonish and reprove them for their sins that if they be not able to gainsay or withstand their Doctrine or to take exception against their persons or manner of life then they are ready to oppose their Calling and Authority and to call that into question especially if they be such Ministers as do deal plainly and faithfully in reproving sin and reforming abuses c. As these Priests Scribes and Elders dealt with our Saviour Christ so are other wicked men apt to deal with Gods Ministers especially if they deal plainly and faithfully in admonishing and reproving their sins and seek to reform abuses in the Church Thus the Princes Priests and people dealt with the Prophet Jeremy being not able to withstand his Doctrine they questioned his Calling whether he were sent of God to Prophecy to them as he did of that grievous Judgment of the Captivity which is the cause and reason that he doth labour so much to justify and approve his Calling against them as we may see chap. 26. 15. Of a truth the Lord hath sent me unto you to speak all these words in your ears So in other places of his Prophecy Joh. 1. 25. the Pharisees question the Calling of John Baptist If thou be not the Christ nor Elias nor that Prophet Why then dost thou Baptize Because he Preached Repentance reproving their sins and sought reformation of the Church bringing in a new Sacrament c. They could not except against his person or Doctrine therefore they question his Calling Reason Reas Wicked men cannot endure to have their sins reproved as we heard before ver 18. therefore they hate and oppose such as reprove them especially the Ministers of God and shew their hatred by questioning their Authority and Calling Use Use See how needful it is for Ministers of the Word not onely to have a good and lawfull Calling from God and from the Church but also to know and be assured hereof in Conscience that so they may be able to justify and approve their own Calling and Authority against all that question or oppose it Observ 2 Observ 2. Under pretence of being carefull that none should usurp Authority in the Church they hide their malicious purpose against our Saviour Hence learn that it is the property of wicked men and Hypocrites to hide their wicked practises under good pretences Matth. 22. 15. The Pharisees and Herodians under pretence of good opinion of him c. seek to intangle him c. Joh. 12. 6. And Judas Matth. 23. 14. Vse Use Take heed of this gross Hypocrisy and dissimulation Dissembled holiness is double iniquity worse then open malice
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
Authority and Calling of our Saviour Christ and yet they themselves had no lawful calling and authority at least some of them For the High-Priest was chosen yearly as may be gathered from Joh. 11. 49. Joh. 18. 13. whereas by the Law of God he was to keep that Office till the time of his death Neither were the Scribes and Pharisees all of the Tribe of Levi as is probable as they should have been Paul and his Father were of the Tribe of Benjamin Act. 23. 6. Hence we learn That it is one property of hypocrites to tax and reprove that in others which themselves are more faulty in c. Such as are tainted with pride are apt to tax others for it So such as are given to covetousness to uncleanness or unchastity c. Vse Use Take heed of this property and practice of hypocrites that we do not charge or accuse others for such faults and corruptions as we our selve◠are as much or more guilty of but see we have first purged our own Hearts and Consciences by true repentance of such sins as we reprove in others First cast the beam out of thine own eye c. Matth. 7. 5. See Rom. 2. 21. Else it may be said to thee Physitian heal thy self In accusing others thou condemnest thy self if thou be guilty of the same Mark 11. 29 30. And Jesus answered and said unto them I will also ask of you one question or thing and June 13. 1630. answer me and I will tell you by what authority I do these things The baptism of John was it from Heaven or of men Answer me IN the two former Verses we have heard how the chief Priests Scribes and Elders of the people did examine and question with our Saviour about his Calling and Authority which he had to do those things which he did in the Temple at Hierusalem viz. to reform abuses and to preach to the people there and to confirm his Doctrine by Miracles Now the Evangelist in this 29 and 30. Verses doth set down our Saviour's answer unto that Question before moved to him by those his malicious enemies And he answereth them not directly but by propounding to them another question which if they could answer then he promiseth to tell them by what authority he did those things The question is touching the baptism of John whether it were from heaven or of men Where we may consider two things 1. The Preface or preparation to the answer wherein our Saviour tells them that he would also ask of them one question which if they could and would answer then he would answer them c. Verse 29. 2. The Answer it self or rather the question which he further moves to them Vers 30. The baptism of John was it from heaven or of men Answer me I will also ask of you c. Because he knew their malicious purpose in coming to him and moving unto him the former question Not to learn or to rest satisfied in his answer but to cavil and to intrap him therefore he does not return them a direct answer but puts to them another question yet such a one as the very propounding of it was enough to have resolved the matter and to have convinced them of the lawfulness of his authority if they could and would have understood the scope and meaning of his question One question Or one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Hebraism So Matth. 22. ult No man was able to answer him a word And answer me He makes this open challenge unto them the more plainly to convince and reprove their hypocrisie and malice The baptism of John By this we are not only to understand the Sacrament of Baptism which John did first administer and bring into the Church for which cause he was called John the Baptist but the whole Ministery or Ministerial Calling and Function of John Baptist comprehending both his baptism and also his preaching together with the doctrine which he taught unto the people So elsewhere as Act. 1. 23. Beginning from the baptism of John unto the day that he was taken up from us c. and Act. 18. 25. Apollos knew only the baptism of John c. The Reason why John's whole Ministery is called his Baptism is 1. Because he was the first Minister of the Church that was called to administer the Sacrament of Baptism as a new Sacrament of the New Testament succeeding in the room of Circumcision 2. Because in the execution or course of his Ministery he did usually joyn publick Doctrine or Preaching with the administration of Baptism as a preparative unto it Mark 1. 4. John did baptize in the Wilderness and preached the baptism of repentance c. So Act. 19. 4. Was it from heaven That is From God who is in heaven above all other places Heaven the chief Throne and Seat of God is put for God himself as Luke 15. 18. I have sinned against heaven and before thee c. So the meaning is Was the Ministery of John of Divine Ordinance and Institution Was he called and ordained or sent of God to preach and to baptize as he did Or of men That is Ordained or instituted by men only without warrant from God either beside or contraty to the Will and Word of God Was he called of God or by men only to execute that publick Office and Ministery which he took upon him The like manner of speech to this see Act. 5. 38 39. Now by this question thus moved by our Saviour to them he doth plainly imply That John's Calling and whole Ministery was indeed from God and not from men only For this Interrogation hath the force of a vehement Assertion and consequently that his own calling and authority was also from God and not from men only forasmuch as John in his Ministery did testifie of him that he was the Son of God and true Messiah as we may see Joh. 1. 34. Joh. 3. 28. Now follow Instructions from the words And first generally from the words and from our Saviour's answer by putting another question to them Jesus answered c. I will also ask of you one question c. Observ 1 Observ 1. In that our Saviour knowing them to come with malicious purpose doth not directly answer their question but tells them he will ask them another c. hence learn That it is not alwayes necessary or fit to give a direct answer to those demands or questions put to us by others especially by malicious enemies of the truth which come to cavill and intrap us with captious questions and not with a mind to learn or receive satisfaction from us We are not alwayes bound neither is it fit to make answer at least not a plain or direct answer to such cavilling questions but either to be silent or else to put them off with some obscure or indirect answer so to avoid their malicious cavils This wisdom our Saviour here teacheth us in answering his
malicious enemies with a further question thereby to put off and avoid their cavill and to prevent their malicious purpose of intrapping him The like wisdom he shewed at other times as in Chap. 12. Verse 15. in answering the question of the Pharisees and Herodians about giving Tribute to Caesar So Joh. 8. 6. And when he stood before the High-Priest and Pilate to be examined he refused to answer unto their malicious questions See Matth. 26. 27. and Joh. 19. Prov. 26. 4. Answer not a fool according to his folly c. Understand it of a profane and wicked fool which propounds malicious or captious questions to entrap others Silence is the best answer to such a one or else some indirect or obscure and dark answer which may serve to put off such a caviller or to oppose one question with another Here we are to remember and practise that Matth. 10. 16. Be wise as Serpents c. To this purpose is that of Hierom in Ezek. 14. Non meretur audire veritatem qui fraudulenter interrogat Gerard. harm 786. pag. Observ 2 Observ 2. Though he do not directly answer their malicious question yet he makes a kind of answer indirectly by putting another question to them and such a one as was sufficient if they would have understood it to resolve the matter and to convince them hence gather That although it be not alwayes necessary or fit to give a direct answer nor yet any answer at all sometimes to the questions of malicious cavillers yet it is also fit sometimes to make some kind of answer to such captious questions viz. so far forth as is necessary for the clearing of the truth and for the convincing of such Cavillers Prov. 26. 5. Answer a fool according to his folly lest he be wise in his own conceit And 1 Pet. 3. 15. Be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you c. If to every man then even to wicked enemies of the truth we are sometimes to give some answer c. Our Saviour Christ was not alwayes silent before Pilate c. Mark 11. 30. The baptism of John was it from heaven or of men NOw followeth the Answer it self Verse 30. by putting another question to them touching the Baptism or Ministery of John Baptist Whether it were from heaven c. Observ 1 Observ 1. In that our Saviour alledgeth the authority of John's Ministery to justifie his own Calling and authority for that is the scope and end of his alledging it hence gather That one main end of the Calling and Ministery of John Baptist was to declare and manifest the Calling and Authority of Christ himself by giving testimony to him That he was the true Messiah promised and sent from God to be the Saviour of the World For this was one main and principal part of John's Ministery to give this testimony of Christ That he was the Messiah and to stir up all men to believe in him if they would be saved Joh. 1. 6. There was a man sent from God whose name was John The same came for a witness to bear witness of the light that all men through him might believe and Joh. 5. 33. ye sent unto John and he bare witnesse of the truth Therefore Mal. 3. 1. it is said he should be sent as a Messenger or Harbingeer before-hand to prepare the way of Christ c. How did he this but by testifying that he was the Messiah and exhorting the people to believe in him as their Saviour Vse Vse To strengthen our faith in Christ by assuring us that he is indeed the Messiah and only Saviour of Mankind seeing John Baptist was called and sent of God of purpose to teach and preach this to the World yea it was the main end of the whole Office and Ministery of John to give witness to Christ that he was the Messiah and to perswade men to believe and rest on him alone for salvation Which therefore must teach and move us so to do remembring that Act. 4. 12. There is none other Name c. Observ 2 Observ 2. In that our Saviour here implyes that John's Ministery and Doctrine touching Christ the Messiah was from God and therefore to be believed and embraced which otherwise it should not have been hence gather That no Doctrine or Ministery is to be received and imbraced in the Church but that which is from God that is of Divine authority and not from men only Now that Doctrine or Ministery only may be said to be of God which is agreeable to the written Word of God and warranted by the same 1 Pet. 4. 11. If any man speak let him speak as the Oracles of God Now if Ministers must preach no other doctrine in the Church but such as is grounded on the Oracles and Word of God then the people ought to receive and embrace no other Use Use See then that we are not rashly to believe or embrace every Doctrine or Ministery which is or may be offered or obtruded to us in the Church by such as have an outward calling in it but we are first to try and examine whether it be of God or no that is whether it be agreeable to Scripture and to the written Word of God yea or no. If not we are to refuse and reject it yea to abhor and detest it Gal. 1. 8. Though we or an Angel from heaven should preach any other Gospel then that we have preached c. Therefore 1 Joh. 4. 1. we are bid not to believe every spirit but to try the spirits whether they be of God or no. And 1 Thess 5. 21. Prove all things c. Thus did the men of Beraea Act. 17. 11. Observ 3 Observ 3. In that our Saviour's asking here whether John's Baptism or Ministry was from heaven or of men doth thereby imply that it was indeed from heaven and not from men Hence gather the dignity and excellency of the Doctrine and Ministry of John Baptist that it was the Doctrine of God and was Preached and taught by Authority from God himself and not by mans Authority Therefore Luke 7. 30. The Doctrine or Ministry of John is called the counsell of God because it was ordained of God and was agreeable to his Counsell and Will And Joh. 1. 33. John sayes that God sent him to Baptize c. Quest Quest What Doctrine was it which John Preached Answ Answ The Doctrine of the Gospel touching Salvation by Christ consisting of two parts especially See after Vse 1 Use 1. How great a sin for any to despise this Doctrine c. Use 2 Use 2. To teach and move us undoubtedly to believe and imbrace the Doctrine which John Baptist Preached and taught as the Doctrine of God himself which was from heaven and not of men As the Thessalonians received the Doctrine of Paul 1 Thess 2. 13. not as the Word of man but of God
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
unfruitfull These are they which are sowen among thorns Those that were resembled by the thorny-ground in which seed is sowen Such as hear the Word And not onely hear it outwardly but do also inwardly receive it into their minds and hearts understanding and being affected with it in some measure and not onely so but making shew also of fruitfulness for a time That they go thus far may appear because it is said in the Parable That the thorns springing up with the seed choaked it Luke 8. 7. which implyeth That the Seed of the Word doth in some degree enter and take root in these hearers hearts and also springeth up in their lives making shew of fruitfulness for a time but is at length choked by the thorns of worldly cares c. Here then we see that men may go very far in the properties of a good hearer of the Word and yet not be such a one but come short of all true and sound fruit of hearing But of this Point before in speaking of the second sort of bad hearers Now then to go on to speak of the failing or defect of these Worldly-minded hearers Vers 19. And the cares of this world That is Cares for and concerning worldly matters and things of this life which serve for the maintenance and preservation of it as meat drink apparell riches c. Further we must here know there is a twofold care of these earthly things for this life 1. A moderate provident care whereby one is carefull in the use of good means for the maintenance of himself and those that belong to him in this present life as in wisely forecasting how to provide things necessary as also in walking painfully in a mans calling thereby the better to maintain himself and those that depend on him and in using other good means for the providing of things necessary for this life yet so as to leave the success of all means unto God This is a good and necessary kind of care commended in Scripture to us Prov. 6. 6. Solomon sends the sluggard to the Ant to learn this provident wise care 1 Tim. 5. 8. He that provides not for his own c. 2. There is an immoderate or excessive and distracting care When men do not onely care to use the means for provision of things necessary for this life but do also vex and disquiet their hearts about the issue and success of those means not depending on Gods providence for a blessing on them but distrusting his providence and trusting in the means only This is called a distracting care because it divideth and pulleth asunder the mind and thoughts as it were by perplexing them with vain fears and doubts about matters of this life and so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyeth And this kind of worldly cares is here meant by our Saviour Deceitfulness of riches An Hebraism which signifies as much as deceitful riches Now by deceitfull riches our Saviour further understandeth not the riches themselves but the inordinate affection of loving and desiring them which is nothing else but the sin of covetousness The lusts of other things That is all other immoderate and unlawful desires of earthly things and namely of the pleasures of this life as St. Luke explaineth it Luke 8. 14. Entring in Viz. into their hearts choak the Word As thorns hinder the growth of Corn that it cannot come to ripeness and perfection so these cares and inordinate lusts growing up and bearing sway in the hearts of these hearers of the Word do hinder them from bringing forth any true and saving fruit of the Word preached It becometh unfruitfull By fruit understand obedience to the Word Luke 8. 14. They bring no fruit to perfection They bring forth some kind of fruit some kind of obedience c. but not any good and perfect fruit no such sincere obedience as is acceptable to God or available to their own salvation and therefore in effect and upon the matter it is as if they brought forth no fruit at all So much of the meaning of the word Doctr. 1 Doctr. 1. In that worldly cares are mentioned as a means of choaking the Word we learn That immoderate and distrustfull cares for things of this life are one great hinderance to the profitable hearing of the Word These are one sort of thorns choking it in us Now such Cares do hinder the fruit of the Word 4. sundry wayes 1. By keeping men from hearing the Word For if they hear it not they cannot profit by it So Luke 10. 40. Martha was cumbred and taken up with worldly cares about making bodily provision for Christ when she should rather have attended to the Word of Christ as Mary did 2. They hinder men from diligent attention to the Word in time of hearing This they do by possessing and taking up their minds with thoughts of the world and by distracting them so that they cannot be free to attend and give heed to the doctrine of the Word 3. They hinder men from remembring the things that have been taught thrusting them out of their minds so soon as they have heard them and not suffering them afterwards to meditate of them 4. They keep men from yielding obedience to the Word This we may see in that Parable Luke 14. 18. where those that were invited to the holy Supper or Banquet prepared of the Lord were hindred by worldly cares from coming to partake of it The first said I have bought a piece of ground c. Another I have bought five yoke of Oxen c. The scope is to shew that such immoderate cares of worldly matters do hinder many from yielding obedience to the Word whereby Gods calls and invites them to his heavenly banquet that is to be partakers of the saving graces of his Spirit in this life and of heavenly glory after this life Use 1 Use 1. See one reason why many hearers profit little or nothing by the Ministery of the Word Their hearts and minds were so possessed and taken up with immoderate care about things of this life that they have scarce time to hear the Word but like Martha are cumbred about the World when they should be in the Church to hear the Word or if they come there to hear yet in time of hearing their minds are so distracted with thoughts of the World of Farms Cattell Money and about providing of necessaries for this life that it is impossible they should give attention to the Heavenly instructions delivered out of the Word so long as they are so taken up with earthly matters Their hearts and minds are so stuffed with cares and thoughts of the world that there is no room for the Word to enter or lodge there their bodies are present in the Church but in heart and mind they are absent their thoughts and affections are running abroad at the same time after their Farms Corn Cattel Bargains c. Upon these they think when they