times he manifested the Glory of his God-head by his powerful Miracles which could by no other means be wrought but by the immediate finger of God Luke 11. 20. If I with the finger of God cast out Devils c. Therefore Joh. 11. 4. Lazarus his Sickness is said to have been to this end that the Son of God might be glorified thereby that is That the Glory of Christ's God-head might be manifested by the Miracle of raising him from death Vse Vse To strengthen our Faith in the truth of Christ's God-head and consequently that he is the true Messiah and our onely powerful and sufficient Saviour and therefore we must seek Salvation in and through him alone c Observ 2 Observ 2. The certainty of the glorious coming of Christ at the last day to Judgment in that our Saviour for proof hereof doth foretell his Disciples that some of them should see a visible and sensible Representation of that his glorious coming at the time of his Transfiguration upon the Mount Therefore as certainly as Christ's Glory and Majesty was manifested in his Transfiguration and that in the view of some of his chief Disciples as Eye-witnesses so certainly shall he come at the last day to Judgment and that with unspeakable Glory and Majesty in the view of all the World Mat. 24. 30. Then shall all Tribes of the Earth see the Son of Man coming in the Clouds of Heaven with Power and great Glory Therefore he is said to come already Jude ver 14. But of this before upon the last Verse of the former Chapter Use 1 Vse 1. For terror to the wicked He shall come to condemn and cast them to Hell c. Use 2 Use 2. Comfort to the godly and faithful He shall come to give them perfect rest from all miseries and troubles and to reward them with that immortal Crown of life c. Object Object The time of his coming is deferred and we know not how long it may be Answ Answ Yet his coming by Death cannot be far and that shall set us free c. It followeth With Power or in powerful manner Observ Observ That the great and wonderful Power of God was manifested in the Transfiguration of Christ upon the Mount 2 Pet. 1. 16. We have not followed cunningly devised Fables when we made known to you the Power and Coming of our Lord Jesus Christ He speaks of the coming of Christ in his Transfiguration and of the Power of God manifested therein as appeareth Ver. 18. Now the great Power of God appeared at the time of the Tran figuration of Christ in two respects 1. In the Transfiguration it self that is to say in the miraculous and suddain transforming or changing of his face and garments into such a glorious form and colour For his face on the suddain did shine as bright as the Sun in the Firmament as is testified Matth. 17. 2. His garments also on the suddain became as white as the Light as the same Evangelist witnesseth or as white as the Snow and so as no fuller on Earth could white them as St. Mark saith in Ver. 3. of this Chapter Herein was shewed the wonderful Power of God and of Christ himself 2. In respect of the Circumstances of his Transfiguration As 1. In the Persons which miraculously and extraordinarily appeared in the Mount with our Saviour which were Moses and Elias who dyed long before yet now by the Almighty Power of God they were caused to appear upon Earth visibly and to talk with Christ 2. In the terrour or fear with which the three Disciples Peter James and John were stricken at the sight of Christ's Glory which fear did so astonish Peter that he knew not what he said Luke 9. 33. 3. In the extraordinary Cloud which suddenly came and over-shadowed the three Disciples 4. In the Voice of God the Father uttered from Heaven in the hearing of the Disciples concerning Christ This is my beloved Son hear him 5. Lastly in the suddain miraculous vanishing of Moses and Elias and leaving Christ and the three Disciples alone upon the Mount Ver. 8. of this Chapter Use 1 Vse 1. If the coming of Christ in his Transfiguration on the earthly Mount were in such powerful manner how much more shall the great Power of God be manifested in his last coming from Heaven in the Clouds with all his Angels to execute the last Judgment Mat. 24. 30. They shall see the Son of Man coming in the Clouds of Heaven with Power and Glory But of this also before sufficiently It makes for the terrour of the Wicked and comfort of the Godly Use 2 Vse 2. See by this the excellency of that glorious Vision or Apparition of Christ in his Transfiguration on the Mount whereof we shall here more out of the Verses immediately following in that such a miraculous Power of God and of Christ himself was sensibly declared in it Therefore 2 Pet. 1. 17. the Apostle speaking of the Glory of God manifested at that time calls it The excellent Glory Which must stir us up to the more attentive and serious consideration of the History of Christ's Transfiguration as it is set down by the Evangelists as also to be the more diligent in hearkning to the Doctrine of it when it shall be opened to us that so we may reap the more profit and edification by it Mark 9. 1. There be some of them which stand here which shall not taste of Death till they have seen the Kingdom of God come with Power Mar. 26. 1626. NOW followeth the Time when they should see the Kingly Glory and Majesty of Christ the Messiah manifested in his Transfiguration viz. Before their death or while they were alive They should not taste of Death till they had seen c. that is they should see it shortly even within few daies after as appeareth in the following Verse Quest Quest Why doth he mention the time how soon they should see the manifestation of his Glory Answ Answ The more to strengthen the Faith of his Disciples touching the truth and certainty of his glorious coming to Judgment at the last day whereof he spake before Ver. ult of the former Chapter and to prevent that offence which they might take at the delaying of the time of that his second coming Therefore he tells them that although the time of the actual accomplishment of that promise of his second coming should be deferred yet they should out of hand or shortly see it in some sort fulfilled namely in a special type or resemblance thereof which should be in his Transfiguration Observ 1 Observ 1. The goodness and mercy of our Saviour toward his Disciples in that he doth not reject them because of the weakness of their Faith but is careful and useth means to confirm and strengthen it See before Chap. 8. 17 c. and Chap. 4. 40. c. Observ 2 Observ 2. Shall not taste of Death till they have seen
Answ Answ In that they were too much carryed away and rapt with admiration of the Work or Miracle it self and did not so duly and seriously consider and take notice of the divine Power of Christ by which it was wrought The points of Instruction to be observed hence see before Chap. 6. 51. Chap. 1. 27. Chap. 2. 12 c. Observ 1 The fourth and last Consequent of the Miracle is the effect which that great astonishment brought forth in them causing them to give so good testimony of all the works of Christ That he had done all well c. And this is spoken in commendation of them that they were not onely moved with admiration at the Miracle but that they brake forth into this testimony of it and all the other Miracles of Christ approving and commending them Observ 1. It is fit for us when we take notice of the great and wonderfull works of God not onely to be affected in Heart with reverence and admiration of them but also to testifie the same in words as occasion is offered by giving honourable testimony of such works of God acknowledging and magnifying the same So did this People here give testimony of this Miracle of Christ commending and extolling the same So David in the Book of Psalms often breaketh forth into praise and commendation of the great works of God See Psal 19. Psal 111. Psal 118. c. And he often exhorteth others also to do the like So Elihu Job 36. 37. Chapters Reason Reason This is a speciall honour unto God himself and so he accompteth it when we speak honourably and respectfully of his works praising and magnifying the same Use Vse To reprove such as bury the great and extraordinary works of God in silence or else speak not of them with such Honour Reverence and Respect as is due unto them c. A sign they are not affected in Heart with such due reverence and admiration of them as is fit c. Observ 2 Observ 2. In that our Saviour Christ did so live and carry himself in his Calling and Ministery upon Earth that he procured and had the good word and testimony of men yea of the common People who commended him for doing all things well c. Hence we are to learn by this example to endeavour so to walk and live in our Places and Callings That we may procure and have the good testimony and approbation of men for our good Conversation and not onely the good testimony of the better sort but of all so far as is possible Rom. 12. 17. Provide things honest in the sight of all men Phil. 4. 8. Whatsoever things are true honest c. and of good report If there be any vertue and praise c. 1 Tim. 3. 7. A Bishop should have good report even from without so every Christian As we are first and principally to approve our Life and Conversation to God so we are not to neglect or contemn the good opinion and approbation of Men so far as it may be had and procured with the keeping of a good Conscience Now the good testimony and approbation of Men is procured two wayes especially 1. By walking innocently and uprightly endeavouring to have alwayes a good conscience towards God and Man as Paul did Acts 24. 16. And this innocent and upright walking stands partly in avoiding all known and manifest sins and partly in conscionable practise of all good and holy Duties required of us in the Word of God 2. By a wise and circumspect walking towards all Men even toward those that are without that is the profane and wicked Col. 4. 5. Not giving just occasion of offence to such not that we can walk either so innocently or so wisely as Christ did but that we must endeavour it as far as is possible c. Use Vse For reproof of such as walk scandalously and offensively before men living in grosse and manifest sins and making no conscience of good Duties required in the Word of God in so much that they justly open the mouths of others against them to speak evil of them c. Observ 3 Observ 3. That which is here spoken chiefly of the Miracles of Christ that he did them all well is true in the largest sense of all other actions of his Life upon Earth that he did them all well yea perfitly well not failing any way either in the matter or manner of doing All his Works and Actions were most perfitly good just and holy without mixture of sin in any of them not only his Miracles but his preaching praying conference keeping the Sabbath c. Joh. 8. 46. Which of you convinceth me of sin He fullfilled all Righteousnesse and all Obedience due to both Tables of the Morall Law and likewise to the Ceremoniall Law Rom. 10. 4. Christ is the end that is the perfection or full accomplishment of the Law for Righteousnesse c. Vse 1 Use 1. Comfort to true Believers against their manifold imperfections and faylings in their life and Actions and in the obedience required of them to the Law of God Though we cannot do all things well but in many things we all offend Jam. 3. 2. yea we do nothing perfitly well but our best Actions and Duties are as menstruous Clowts mingled with much Corruption yet this is our great comfort that Christ our Head and Saviour being on Earth did all things well yea perfitly well performing all perfit and full obedience to the Law of God and that for us that we being by Faith ingrafted into him may by his perfit active Obedience and Righteousness be justified before God See Rom. 10. 4. Vse 2 Vse 2. Seeing Christ did all things well as the People here freely acknowledge and yet at other times he was charged and accused by others as an evil Doer as a Friend of Sinners as a Drunkard and Glutton as one that had a Devil c. This may teach all Christians that though they live never so uprightly and innocently yet they must look to be evil spoken of and to be unjustly charged and slandered as evil Doers Therefore when this comes so to pass we are not to be discouraged onely look to this That we so walk and live that we give not just occasion to the profane and wicked to open their mouthes against us c. Finis Septimi Capitis CHAP. VIII Mark 8. 1 unto the 10. In those Dayes the Multitude being very great and having nothing to eat Jesus called his Sept. 15. 1622. Disciples unto him and said unto them c. THE principall parts of this Chapter are these 1. Our Saviour himself miraculously feeding of 4000 with seven Loaves and a few Fishes from Verse 1. unto the 10. 2. His Answer to the Pharisees questioning with Him and tempting Him by seeking of him a Sign from Heaven from Verse 10. unto the 14. 3. His Admonition given to his Disciples to take heed of the leaven of the
Christ though in themselves they are polluted and sinful Again Christ being also a loving gentle and meek Saviour he will not deal with us in rigour or wrath but in compassion love and gentleness accepting our weak endeavours in his services pardoning our wants and infirmities and cherishing in us the smallest beginnings of Grace Isa 42. 2 3. He shall not cry nor lift up nor cause his voice to be heard in the streets A bruised Reed shall he not break c. Use 2 Use 2. Strive we to imitate our Saviour Christ in these properties of the Dove to be harmless loving meek c. Mark 1. 11. And there came a Voice from Heaven saying Thou art my beloved Son in whom I am well pleased Aug. 23. 1618. IN this Verse is laid down the second way or means by which the solemn investing of Christ into his publick Office of Mediator was declared namely the extraordinary Voice and Testimony of God the Father uttered immediately from Heaven But before I come to the particular handling of the Testimony it self observe here two general Points of Doctrine from the coherence of this Verse with the former Doct. 1 1. Doctrine We see here the Wisdom and Goodness of God to us in affording us so many helps and means for the strengthning of our Faith to believe those things which are revealed in the Gospel touching Christ For the Lord having before confirmed the Calling of Christ by visible signs as by the opening of the Heavens and by the sensible descending of the Holy Ghost in shape of a Dove now he doth further confirm the same by an audible Voice uttered by himself from Heaven Thus he exercised both the eyes and ears of John Baptist and of the rest of the People which saw and heard these things and all this was done to bring both them and us to a more certain perswasion of the truth of those things which were now testified from Heaven touching Christ viz. That he was the beloved Son of God in whom alone the Father is well-pleased and consequently that he was the true Messiah appointed of God the Father to be the Saviour of the World So in these times God hath so provided that we have not onely our Ears affected with the Word preached but our Eyes also and our Taste with the Sacraments which are visible and sensible All this is for the helping of our Faith and it is God's goodness and mercy to afford us so many helps and means to this End We must make much of these helps and labour to have our Faith confirmed so much the more by them Doct. 2 2. Doctr. Again by comparing this Verse with the former we are plainly taught the Doctrine of the Trinity of Persons in the Unity of the divine Essence For here we see that at this time when our Saviour was baptized of John there was a glorious â—â—d sâ—nsible manifestation of all the three Persons in holy Trinity For God the Father uttered his Voice from Heaven Christ Jesus the second Person was upon the Earth and was now newly baptized of John and the Holy Ghost the third person appeared from Heaven in shape of a Dove This then doth plainly teach us that although there is but one true God yet in this one Godhead and divine Essence there are three distinct Persons to be conceived of us 1 Joh. 5. 7. There are three which bear record in heaven the Father the Word and the Holy Ghost and these three are one So Matth. 28. 19. 2 Cor. ult ult This is a mystery to be adored rather than to be curiously searched into yet we may and ought to understand and know it so far as it is discovered in the written Word Now for the opening of this Mystery to us in part I will briefly shew three things 1. What is meant by a Person in the Godhead and how it differs from the Godhead it self 2. Wherein the three Persons do agree or what things are common to them all 3. Wherein they differ and are distinguished Touching the first we must know that by a Person in the God-head is meant nothing else but a distinct manner of Being or Subsistence in the God-head distinguished by an incommunicable property as the property of begetting being begotten and proceeding Now by this it may appear what is the difference between the God-head it self and a Person in the God-head The God-head is the Divine Nature considered absolutely in it self A Person is the same Divine Nature considered with some personal property as the property of begetting c. for example the Person of the Father is the God-head considered with the property of begetting the Son the Person of the Son is the God-head considered with the property of being begotten of the Father the Person of the Holy Ghost is the God-head considered with the property of proceeding from the Father and the Son Touching the second Point to be opened namely What things are common to all the three Persons in Trinity Answ 1. They have one common Essence and Nature The God-head of Father Son and Holy Ghost is one and the same though the Persons be distinct for it is not here as it is in the Persons of men Take three men as Paul Peter and James and they differ not onely in person but in nature they are not onely three distinct persons but also three distinct men But it is not so in the holy Trinity though the Persons in the God-head are three yet one and the same Divine Nature and Essence is in them all This is a Mystery above Reason yet it may in some part though not fully be shadowed forth to us by some comparisons drawn from the Creatures For example the light of the Sun Moon and Aire are but one light in Nature and substance and yet they are also in some respect three distinct lights viz. in regard of the different subject in which they are So the Soul of Man is but one in substance and yet it may after a sort be said to be three in respect of those three faculties which it hath as first the vegetative faculty whereby a man liveth and groweth as Plants do 2ly The sensitive faculty whereby a man is partaker of sense as hearing seeing c. like as brute Beasts 3ly The reasonable faculty whereby Man is partaker of Reason and Understanding The second thing common to all the three Persons in Trinity is the Essential Properties and Attributes of the Divine Nature as wisdom power holiness c. All these are common to all the three Persons God the Father is essentially wise holy just c. so is God the Son and God the Holy Ghost 3. All the external works of the God-head performed toward the Creatures are also common to all the three Persons as the works of Creation Redemption Preservation of the World c. Touching the third Point namely Wherein the three Persons in the God-head do differ and are distinguished
the outward and inward callings are joyned together When Christ doth not onely call Men outwardly by the Ministery of the Word but doth also by the inward and effectuall work of his Spirit incline and move their Hearts to obey that outward calling in forsaking their sins and turning to Christ by true Repentance And this is an effectuall calling which is here meant The Righteous Such as think themselves Righteous Luke 18 9. and Holy as the Scribes and Pharises did for otherwise there are none that are indeed perfectly Just or Holy or free from sin Quest Quest Did not Christ come to call the Scribes and Pharisees and other such who think themselves Righteous when they are not Answ Answ Yes He came to call them outwardly and therefore he used means by his Preaching and conference to convert them if they would have bin reformed yet he is said not to come to call them because they being puffed up with a proud conceit of their own Righteousness obstinately refused to obey Christs calling though he called them with an outward calling yet because they were not obedient to this calling but continued still in their sins thinking themselves Holy enough already therefore he is said not to come to call them because he did not come to call them effectually Sinners Such especially as do in some measure feel their sins and are humbled for them and desirous to be freed from them Repentance True Conversion or turning from sin unto God Not to call the Righteous Observ So long as men are puffed up with Spirituall pride and with a vain Opinion of their own goodness and Righteousness they are altogether unfit to yield obedience to the calling of Christ whereby he calls them out of their sins This over-weening conceipt of their own Righteousness was a main hinderance that kept the Scribes and Pharisees from being effectually called of Christ they were such as thought themselves so good and Holy already that they had no need of Repentance Therefore though our Saviour used means to reclaim them yet were they never the better In which respect it is said here That he came not to call such as they were who thought themselves Righteous enough because though he called them outwardly by his Ministry yet this proud conceit of their own Righteousness hindred them from being obedient to his calling Luke 16. 14. when our Saviour reproved the sin of covetousness yet the Pharisees who were covetors were so far from being reclaimed by that reproof that they derided him the reason was because they were such as justifyed themselves as our Saviour tells them ver 15. To this purpose is that Rom. 10. 3. where the Apostle saith The Jews going about to establish their own Righteousness did not submit themselves to the Righteousness of God Use Vse See a main reason why many though they have an outward calling by the Ministry of the Word yet are never the better for it though Christ call to them by his Ministers admonishing and perswading them to Repent and leave their sins yet they go on in them still and are not reformed the reason is because they think themselves Holy and Righteous enough already and that they have no need of Reformation Many such Pharisees we have in these times such must deny themselves and renounce their own Righteousnesse c. Mark 2. 17. But sinners to Repentance July 4. 1619. Observ 1 OBserv 1. Sinners in their naturall Estate have need of Repentance Christ would not come to call to it if the practise of it were not necessary for them Therefore this Duty is in Scripture often urged and pressed upon sinners as a matter of necessity Esay 55. 7. Let the Wicked for sake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him c. So Matth. 3. 8. John Baptist enjoyns it to the Pharisees and Act. 2. 38. When the Jews being pricked in Heart at Peters Sermon cryed out What shall we do He enjoyns them the practise of Repentance Reas Reas Without the practice of Repentance it is impossible for any sinner to be saved Luke 13. 3. Except ye Repent ye shall all likewise Perish By Nature every sinner is polluted and unclean in the sight of God by reason of his sins in which he lyeth Now no unclean thing shall ever enter into that Holy City the new Jerusalem Revel 21. ult Therefore the sinner must be washed from the pollution of his sins by Repentance else he cannot be saved Use Use To admonish all sinners that lye yet in their sins what to do if they would be saved even speedily to lay hold upon true Repentance and to set themselves seriously about the practise of it whilst the day of Grace lasteth Esay 55. Seek the Lord while he may be found c. Examine thy own Heart to find out thy particular sins and labour to work thy heart to Godly sorrow for them then lay them open to God in an humble Confession of them then crave and sue earnestly for pardon of them in Christ with purpose to forsake them In these things chiefly stands the practise of Repentance Thou must set apart a speciall time to do these things and do it without delay it is in vain to put off work that must of necessity be done Such is this practise of Repentance therefore delay it not if ever thou wilt repent and if thou do not there is no Salvation for thee I say if ever thou mean to Repent why not now this very day while God giveth thee space to Repent the longer thou deferrest it the harder will the work be besides life is uncertain and wofull and fearfull will be thy Condition after death if thou dye in thy sins Observ 2 Observ 2. In that our Saviour sayes he came to call sinners c. we may observe further that sinners cannot Repent of themselves till they be called unto it of Christ He must call them to it by the Ministery of his Word ordinarily and by the inward operation of his Spirit else they will never truly Repent and forsake their sins Luke 15. The lost sheep will never return of it self if Christ seek it not up and bring it home upon his shoulder Zachaeus would never have Repented if Christ had not called him no more would Levi the Publican of whose calling we have heard before in this Chapter The like may be said of Paul who had never bin Converted and bin brought to Repentance if Christ had not Called him by his own voice from Heaven Reas Reas Every sinner by Nature is dead in Trespasses and sins Ephes 2. 1. Now the dead cannot raise themselves to life no more can sinners raise themselves out of the death of sin unto spirituall life by their own power but they must first hear the voice of the Son of God calling them out of their sins Joh. 5. 25. This voice of Christ is the
Fasting q. d. It is not fit they should be tyed to it By Fasting is meant religious Fasting which is a voluntary abstaining from Meat and Drink for a time for a religious end But the dayes shall come when the Bride-groom shall be taken from them namely when Christ himself should be taken away from them in regard of his bodily presence for otherwise in regard of his spiritual presence He was never taken from them Matth. 28. 20. This was to be fulfilled afterward partly at the time of his death and partly at his ascension and going up into Heaven after he rose from death Thus much of the meaning of the words contained in the 19 and 20. Verses Observ 1 Observ 1. Here is mention made first of the Bride-groom's being present with Christ's Disciples and afterward of his being taken from them Hence learn that the outward estate and condition of the faithful in this life is not alwayes alike but variable and changeable One while they are in outward prosperity another while they are in adversity and affliction Thus it was with these Disciples of Christ One while they had Christ the Bride-groom present with them and this was a prosperous time with them for his presence was most sweet and comfortable to them many wayes Another while afterward they were deprived of his heavenly society and company and this was a time of sorrow and affliction unto them Thus it hath been with others of the faithful sometimes their estate hath been more prosperous and comfortable sometimes more afflicted and uncomfortable Joseph one while in great affliction being sold by his Brethren for a Slave to the Ismaelites another while in prosperity being advanced to great Dignity in Aegypt and into special favour with the King himself Job one while rich and abounding in Wealth and Children and all outward prosperity another while in grievous afflictions of all sorts David one while persecuted by Saul and driven to fly into the Wilderness and there to live and remain for a time another while settled quietly in his Kingdom and flourishing in it Daniel also was one while in great favour with Nebuchadnezzar King of Babylon and with Darius King of Persia another while in great trouble and danger being accused falsly and cast into a Den of Lions Use Use This must teach all God's Children to make accompt of this That their outward estate in this life shall not continue alwayes at one stay or in one and the same tenure but that it is subject to Change and Alteration Sometimes they may be in outward prosperity health wealth c. but they must not think this will alwayes continue but look for a time of affliction and trouble to follow and succeed it The Marriage-day is a time of Feasting and Rejoycing but it doth not last alwayes neither doth the Bride-groom continue alwayes with his Companions and Guests but for a time onely and then there is a parting of them asunder So it is with the Prosperity of God's Children in this life though they may enjoy it for a time when God sends it yet it will not alway continue neither must they look it should therefore they must not in prosperity grow secure or careless as if they could never be moved from that estate but in their prosperity prepare for the cross and affliction On the contrary side when they are in affliction and trouble they are not to faint or be dismayed nor to cast away all hope of comfort or deliverance for God is able to change their estate and to give them prosperity in stead of Affliction and he will do it in due time if he see it good for them Observ 2 Observ 2. Further in that our Saviour shews that it was not so fit for his Disciples now to fast while himself who was the Bridegroom was with them but that afterward when the Bride-groom should be taken away then it should be a fitter time for Fasting Hence we learn that Christians should carry themselves agreeably and answerably to their outward estate and condition in this life in Prosperity it is fit for them to rejoyce and to be cheerful In adversity and affliction it is fitter to give themselves to Fasting and Mourning for their sins and to humble themselves under the hand of God Eccles 3. 4. There is a time to weep and a time to laugh a time to mourn and a time to dance not that there is any time for foolish Laughter or wanton Dancing but to shew that there is some time fitter for honest moderate and lawful Mirth and Rejoycing than other times are and that is the time of Prosperity To this purpose also is that Jam. 5. 13. Is any any afflicted Let him pray Is any merry Let him sing Which shews that there should be a difference in the outward behaviour of Christians in the time of Affliction and in the time of Prosperity Praying Fasting and Mourning is fittest for the one and Christian Mirth and Rejoycing doth best beseem the other Vse Vse This reproveth those that use Mirth and Mourning Feasting and Fasting unseasonaby and so as is not sutable with their present outward estate and condition Some mourn and afflict themselves too much with heaviness and pensiveness at such time when they have more cause to rejoyce and to be cheerful in respect of the manifold Blessings of God which they enjoy Others on the contrary give themselves to Mirth Jollity and Feasting at such time when they have more cause of Fasting and Mourning in regard of God's hand which is upon them some way or other for their sins Like unto those Isa 22. 12. In that day did the Lord God of Hosts call to Weeping and to Mourning and to Baldness and to Girding with Sack-cloth And behold Joy and Gladness slaying of Oxen c. Observ 3 Observ 3. Further in that our Saviour calls himself the Bride-groom we are taught that he is indeed the true and onely spiritual Bridegroom and Husband of his Church and that the true Church is his Bride or espoused Wife Revel 21. 9. The Church is called The Bride the Lamb's Wife that is the Wife of Christ that unspotted Lamb of God which taketh away the sins of the World 2 Cor. 11. 2. The Apostle saith he had espoused them to one Husband that he might present them as a chast Virgin to Christ Ephes 5. 23. The Husband is the Head of the Wife as Christ is the Head of the Church Hos 2. 19. The Lord saith he will betroth or marry his Church to him for ever c. This is true of Christ that he hath betrothed his Church to himself for ever in a spiritual manner So Psal 45. and in the Canticles Christ is resembled to a Husband and the Church to his Spouse and Wife See also Matth. 22. 2. Now Christ is said to be the Spouse or Husband of the Church in regard of that neer spiritual Union which is between him and the Church
Parable it self propounded ver 3 4 5. c. unto the ninth verse I will say nothing in this place because I shall have occasion to handle it when I come to the Exposition of it as it is mentioned ver 14. c. Therefore I proceed directly to the Conclusion or winding up of the Parable ver 9. Then he said unto them He that hath cars to hear c. As in the forefront of the Parable he used the word Hearken to stir up Attention in his Hearers so here in the shutting up of it he useth these words to the same purpose He that hath ears c. Which words are nothing but an Admonition or Precept to stir up the heaâ—ers to be diligent and Attentive in hearing and receiving the Doctrine which he delivered to them because the points which he taught by this Parable were of great necessity and weight and also difficult to be conceived therefore he doth so carefully stirr up their attention both in the beginning and at the end of the Parable which consideration must also move us to be attentive and diligent in hearkening to the necessary weighty Points of Doctrine which are taught us by this Parable when we shall come to the handling of them Now in this Admonition of our Saviour in this 9th Verse we have two things to consider 1. A Duty enjoyned whereof he doth admonish his Hearers viz. To Hear 2. The Persons admonished Every one that hath ears for so much is implyed by the indefinite speech He that hath ears that is whosoever hath ears or every one that hath ears First to speak of the Duty it self Let him hear That is Hearken attentively and diligently to the heavenly and spiritual Doctrine which I teach under this Parable and not onely so but let him labour to understand the Doctrine that I teach and to believe and yield obedience to it Thus by hearing according to the Scripture-phrase is to be understood not onely the outward hearing with the bodily ears but such a hearing as is joyned with understanding faith and obedience to the Doctrine that is taught The reason is because this onely is the true and right hearing of the Word of God when it is so heard that it is rightly understood believed and obeyed Joh. 10. 27. My sheep hear my voyce and follow me They do not only hear it outwardly but they understand and know it and yield obedience to it Therefore in the Hebrew Tongue the same word Shamang signifies not onely to hear but to understand and to obey See Jer. 5. 15. and Jos 1. 17. Observ 1 Observ 1. In that our Saviour both at the beginning and end of this Parable admonisheth and stirreth up the people to hearken to him and to hear and receive his Doctrine in due manner we may gather That by Nature we are very slow backward and negligent in hearing and receiving the Word of God for otherwise what need our Saviour double his Admonition in stirring up those whom he taught to hear Hebr. 5. 11. The Apostle complains of them that they were dull or slow of hearing We are like Eutychus Act. 20. 9. Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken c. We are by nature slow to hear the Doctrine of the Word with our outward ears and much more slow and backward to imbrace it in the heart by Faith How backward were the Jews to believe and imbrace the Word preached unto them early and late by the Prophets Though they spake unto them in the Name of the Lord yet they would not hear Jer. 6. 17. Jer. 7. And so it is with all men naturally Reas 1 Reason 1. By Nature men have no spiritual taste of the sweetness of the Word of God nor of the things that are taught in it they rellish them not at all because they are carnally minded Rom. 8. 5. therefore they are so backward to hear and imbrace those things that are taught them Reas 2 2. The Word of God and the Doctrines of it are flat contrary to mans corrupt nature and disposition enjoyning such things as are most unpleasing to it and forbidding and condemning those things that are most pleasing to it therefore naturally men are slow and backward to hear and receive these spiritual Doctrines of the Word Vse Vse Let every one labour to see and feel his natural dulness and backwardness in hearing and especially in imbracing the Doctrine of the Word when it is taught And let us bewail the great corruption of our Nature which makes us thus slow and unfit to hear the Word of God and learn here to be humbled for it and to strive and pray against it using also all good means whereby to be quickned and stirred up to a readiness and forwardness to hear the Word in right manner The more flow we are naturally to hear and believe it the more should every one strive to be swift to hear as St. James admonisheth Jam. 1. 19. Observ 2 Observ 2. Further by the example of our Saviour all Ministers of the Word are taught how fit and needful it is for them to take occasion often to quicken and stir up their people to attention diligence and forwardness in hearing the Word They are often to put them in mind of this So do the Prophets often as Esay 1. 2. He calls upon the Heavens and Earth to hear the Word of the Lord thereby to stirr up the rebellious Jews to hearken the more diligently unto it And Verse 10. Hear the Word of the Lord ye Rulers of Sodome c. The like we may find in many other places of the Prophets So also the Apostles used to stirr up the attention of their hearers Acts 2. 22. Ye men of Israel saith Peter hear these words Jam. 2. 5. Hearken my beloved brethren 2 Tim. 2. 7. Consider what I say c. Rev. 2. 7. He that hath an ear let him hear what the Spirit saith c. So much of the Duty here enjoyned Now to speak of the Persons admonished He that hath ears to hear That is whosoever hath such ears as are fit to hear and receive such spiritual and heavenly Mysteries as these which I teach This is our Saviours meaning And he useth these words in way of distinction to put difference between two sorts of hearers The first are such as are fit to hear spiritual matters in which respect they are said to have Ears because they have such ears as are fit to hear such matters and because also they do use their Ears aright in hearing them The other sort are such as are unfit to hear such Heavenly matters in which respect they may be said not to have Ears because although they have Ears yet their Ears are not fit to hear such spiritual matters neither do they use them aright in hearing such Heavenly Doctrines Observ 1 Observ 1. Hence gather That all that have bodily Ears yet
with the understanding of the Word but thy heart also affected to believe and yield obedience to it This is an evidence that thou dost belong to God and art chosen of him to salvation for this true effectual knowledg is given to none but Gods Elect. If it be in thee it argues thee to be one of that number Labour then to find some measure of this knowledg in thee But remember it must not be a naked speculative knowledg but an effectual feeling knowledg not swimming onely in the head but going down to the heart and inclining it to love and imbrace the doctrine of the Word as also to believe and yield obedience to it So much of the Persons Now followes the means by which they come to be partakers of this true knowledg in the Doctrine of the Word namely by the gift of God To you it is given Doctr. None come to be enlightned with the true and effectual knowledg of the Word of God but those to whom this is freely given of God He must give them spiritual eyes to see into the truth of his Word else they can never see into it He must open their understandings as our Saviour did unto his Disciples Luke 24. 45. else they can never understand the Scriptures Ephes 1. 17. Paul prayeth that God would give unto them the Spirit of wisdome and revelation in the knowledg of him That the eyes of their understanding might be inlightned c. Job 32. 8. The inspiration of the Almighty giveth understanding Matth. 16. 17. Blessed art thou Simon for flesh and blood hath not revealed it unto thee but my Father which is in heaven Reas Reason By Nature of our selves we are uncapable of all true knowledg of heavenly things 1 Cor. 2. 14. The natural man perceiveth not the things of God c. contrà Vers 10. God revealeth them to us by his Spirit Vse 1 Vse 1. To teach those that have received any measure of knowledg and understanding in the doctrine of the Word and in the Heavenly mysteries taught in it to be thankful to God for it who hath revealed this unto them which of themselves they could never have known If our Saviour were so thankfull to his Father Matth. 11. 25. for revealing the knowledg of his Will unto his Elect how much more thankful ought we to be for our selves Especially seeing this knowledg is not only given us but freely given us of God without any desert on our part There is nothing in the best of us by Nature to move God to reveal to us the saving knowledg of his Will but his own good pleasure moved him unto it So Matth. 11. 26. Even so Father for so it seemed good in thy sight Rom. 10. 20. Consider this seriously and it will stirr up to thankfulness Consider also the Excellency of this knowledg revealed to us Use 2 Use 2. See what they must do that want this true knowledg in the Word they must go unto God by prayer desiring him to give it unto them and to make them able to conceive and understand the heavenly Mysteries of his Will revealed in the Scriptures Matth. 7. 7. Ask and it shall be given you c. And Jam. 1. 5. If any want wisdome let him ask of God This is true wisdome to know and understand the Word of God aright for this Word maketh us wise to salvation If therefore thou want this Wisdome ask it of God in prayer and he will give it thee if thou ask in faith and with fervency and earnestness out of a true sense of thy want of this knowledg Such also as have attained some measure of it they must go to God to crave a further increase of it Jam. 1. 17. Every good gift cometh from the Father of lights c. So much of the second thing viz. the means by which they did come to partake in the priviledg here mentioned in that it was given them Now it followes to speak of the benefit or priviledg it self which was bestowed on them which is the Doctrine of the Word especially of the Gospel Doctr. Doctr. Hence gather That it is a great priviledg and blessing of God upon any to have the true knowledg of the Word revealed unto them and to be made acquainted with the heavenly mysteries of it Our Saviour doth here mention it as a special favour and prerogative bestowed on his Apostles and Disciples that they were inabled to know the mystery of the Kingdom of God Matth. 13. 16. Blessed are your eyes for they see and your ears for they hear Matth. 16. 17. Blessed art thou Simon Bar-jona for flesh and blood hath not revealed it to thee c. Reason Reason This is the onely saving knowledg in which our happiness consisteth 2 Tim. 3. 15. The Scriptures are able to make wise to salvation Job 17. 3. This is life eternal to know thee the onely true God and Jesus Christ c. Therefore Luke 19. 42. Our Saviour weeping over Jerusalem wisheth That they had known the things which did belong to their peace that is to their true happiness Without this all other knowledg is vain Use 1 Use 1. Comfort to all whom God hath enlightned by his Spirit with this true and effectual knowledg of his Word This is that wherein their happiness standeth though they be simple and ignorant in other things as in matters of the World yet if they have eyes to see and know the heavenly mystery of the Word concerning their own salvation by Christ they are happy Blessed are thy eyes if thou see these things c. Use 2 Use 2. Labour above all knowledg to get this true saving knowledg of the Word of God and to grow and increase in it daily Prov. 4. 7. Wisdome is the principal thing get wisdome and with all thy getting get understanding Be diligent in the use of all good means to this end as Prayer unto God hearing the Word reading it in private Conference c. This knowledg will not be had without pains Prov. 2. Digg for it as for silver and treasure hid in the bowels of the Earth It is well worth our pains What pains do some take to get other knowledg as knowledg in humane arts and tongues or knowledge in some trade c. How much more pains should we take to get heavenly knowledg Mark 4. 11. Unto you it is given to know the mystery of the Kingdome of God but unto them that are without March 12 1619. all these things are done in Parables NOw followes the Description of the Doctrine of the Gospel called the mystery of the Kingdome c. Doctr. 1. The Doctrine of the Gospel is a secret and hidden doctrine 1 Cor. 2. 7. We speak the Wisdome of God in a mystery even the hidden wisdome which God ordained before the world c. 1 Tim. 3. ult Great is the mystery of godliness c. There are many mysteries and hidden Points of Doctrine
as may for the present be well spared and whereof there is no present use we should preserve them in store for time to come Use 1 Vse 1. This reproveth the prodigal lavishness of many who care not how they waste and superfluously mispend the gifts of God serving for maintenance of this life How many Gluttons and Drunkards have we in our times whose God is their Belly whose glory is their shame as the Apostle speaks of them who stick not to powre Meat and Drink into their bodies when they have enough and sometimes too much already eating and drinking so long till they are ready to vomit up their Morsels and their Drink again in most brutish manner What is this but prodigal wasting the good gifts and Creatures of God which might at such times much better be spared What a fearful reckoning have such to give up to God for this abuse and wasting his gifts Let them even tremble to think of it How far are they from the practice of Christ who would not have so much as the broken pieces of Bread and Fish to be lost or perish What will they answer to Christ at the day of Judgment for abusing and wasting so much Meat and Drink by Gluttony and Drunkenness Well let them in time repent of this grievous sin c. Others there are also here reproved who if they have enough means for present to maintain them Meat and Drink enough Apparel enough c. never regard or care to save or store up any thing for time to come though they might do it never so well and conveniently Though they have superfluity and more than enough for the present yet they will save nothing for hereafter but spend and waste their Meat Drink Apparel Mony c. in lavish manner they care not how Such prodigal wasting besides that it is offensive to God is also a means to bring many that have good Estates in the World to beggery and want and so to great misery Quest Quest May we not do with our own as we list Answ Answ In no wise God hath made us Stewards not absolute Lords of his Blessings that we should use and employ them to his Glory and to the good and relief of others and to the necessary maintenance of our selves and those that depend on us Therefore what we can well spare for the present from necessary uses we are not carelesly and prodigally to waste it but to save and preserve it for time to come partly for the benefit of our selves and such as belong to us and partly for other charitable uses as for the relief of the poor c. Vse 2 Use 2. If we ought to be frugal in temporal things of this life in saving such things as may for the present be spared and not suffering them to be lost c. then much more ought we to be frugal and thrifty in spiritual things being careful to make good use of all the spiritual means of Salvation as the Ministry of the Word and Sacraments reading of the Scriptures and other good books Conference c. We should beware of losing or mispending any of these means of our spiritual Nourishment and be careful to make use of them all as occasion is offered yea even of the meanest of them We should nor willingly lose no not the Fragments that is we should not contemn or neglect the weakest means of our spiritual life when we may have and enjoy them As bodily Wealth saies Chrysostom is encreased by not neglecting the smallest gains so spiritual c. Serm. 2. ad Theod. lapsum It followeth And they that had eaten c. The Evangelist here mentioneth expresly the number of the men which were fed besides Women and Children which no doubt were also a great number thereby to set out the greatness of the Miracle This will appear by comparing the great number of People fed with the small number and quantity of Loaves and Fishes with which they were fed The People were 5000 besides Women and Children The Loaves but 5 and the Fishes but 2 and those but small Now suppose one of the five Loaves to be divided among 1000 persons how small a portion think we would arise for every one Suppose also one little Fish to be divided among 2500 men how small a Portion would be for every one And then how should the Women and Children also be fed 2 King 4. it is recorded as a great Miracle for Elisha to feed an hundred men with twenty Loaves and a few ears of Corn. How much greater Miracle was this of our Saviour Christ to feed 5000 men besides Women and Children with five Loavs and two Fishes The Greatness of this Miracle may further appear by two special Effects of it in the People which are mentioned Joh. 6. 14 15. The first was that hereupon the Jewes concluded certainly that he was the Messiah promised and foretold by the Prophets The second was that upon sight of this Miracle they would have come and taken him by force to make him their King if he had not prevented them by going apart into a Mountain Observ Observ This Miracle being so great and wonderful doth the more plainly set out and manifest to us the divine Power of Christ proving him to be the Son of God and the true Messiah or Saviour of the World And so it serves in special manner to establish and strengthen our Faith to believe in him and to trust perfectly on him as a most powerful and all-sufficient Saviour able perfectly to save all that come unto him and lay hold on him by Faith But of this before Hitherto of the literal sense of this Miracle wrought by Christ Now to speak somewhat in brief touching the mystical or allegorical sense which may be gathered from it We must know therefore that our Saviour by this miraculous feeding of the bodies of so many thousands with corporal Food did testify and shew himself to be that Person who only is able to feed the Souls of men with spiritual Food unto eternal Life For the same divine Power is manifested in both these viz. In feeding the bodies of men miraculously and in feeding their Souls spiritually unto Life eternal Observ Observ Here then we are taught that Christ Jesus the Son of God alone is the spiritual Pastor and Feeder of men's Souls with that spiritual Food which must nourish them to eternal Life 1 Pet. 2. 25. he is called the Shepherd or Pastor of our Souls Joh. 6. 27. Labour not for Meat which perisheth but for that which endureth to everlasting Life which the Son of Man shall give unto you c. Therefore also in the same Chapter he siath that He is the true Bread of Life coming down from Heaven and giving life to the World Ver. 33. And Ver. 35. he saith that he which cometh to him shall not hunger c. This was testified by the Manna c. Quest Quest How doth
himself did this c. This is the best way to obtain what we desire and want for Soul or Body for our selves or others Jam. 1. 5. If any lack Wisdom let him ask of God c. So in the want of all other good things Spirituall and Temporall If any want Knowledge Faith c. If any want Health Wealth c. Let him go to God by prayer So if any be in trouble and desire deliverance or comfort c. See Isa 17. 7. So also in the wants and necessities of others we are to look up to Heaven seeking to God by prayer of Faith Jam. 5. 16. Pray one for another that ye may be healed c. Rat. 1 Rat. 1. All good Gifts and Blessings come from above even from God Jam. 1. 17. Therefore seek to Him for them c. Rat. 2 Rat. 2. Prayer is the means sanctified unto us of God for the obtaining of all Blessings needfull for our selves and others Matth. 7. 7. Ask and ye shall have c. Rat. 3 Rat. 3. All living Creatures even brute Beasts Fowls c. in their kinds do look up after a sort to God for supply of their wants Psal 145. 15. The eyes of all look unto Thee or wait upon Thee c. The young Ravens cry unto God and seek their meat from him c. Use 1 Vse 1. See the Cause why many wanting Temporall and Spirituall Blessings have not their wants supplyed They use not the means they look not up to God they seek not to him by prayer Daily Jam. 4. 2. They have not because they ask not c. Vse 2 Vse 2. Remember and be carefull in all wants of Temporall and Spirituall good things to look unto God by Faith and to seek to him by prayer Then will He give us the good things we desire so far as shall be good for us c. Observ 2 Observ 2. The blessing of bodily Health is from God c. He sighed In Token and Testimony of inward Grief and compassion with which he was moved in himself for the misery and affliction laid upon this Deaf and Dumb man by the Hand of God and especially in respect of that corruption of sin which was in him and was the Originall Cause and Root of this misery Observ 1 Observ 1. See here the truth of Christ's Humane Nature in that he was subject to such infirmities of Man as are meerly Naturall and not Sinful as to be inwardly affected with Grief and to shew it by sighing c. But of this often before Observ 2 Observ 2. Christ Jesus our Lord is a mercifull and compassionate Saviour unto his Elect being touched with feeling of their miseries and with grief for them when he was upon Earth in state of Humiliation See Joh. 11. 33. And though he being now Glorified in Heaven is not subject to the passions of Grief Sorrow c. as he was subject unto upon Earth yet he is still a mercifull and compassionate Saviour tenderly and mercifully affected towards the Faithfull in all their miseries of Soul and Body being ready to help and relieve them therein and to comfort and deliver them out of their miseries in due time Hebr. 4. 15. we have not an High Priest which cannot be touched with feeling of our Infirmities c. Use 1 Vse 1. See how great hardness of heart possesseth us by nature in that we are not touched with feeling of our own sins and miseries which caused Christ himself to Grieve and Sigh and groan inwardly when he was on Earth c. Vse 2 Vse 2. Comfort to God's Children against all Miseries and Afflictions yea against all Sins and Corruptions remaining in them Remember that Christ Jesus is to them a mercifull and Compassionate Saviour c. Vse 3 Vse 3. Let us every one after Christ's example learn to be affected with Grief and Compassion for the miseries of our Brethren and Sisters c. But of this the last Day Mark 7. 33. 34 35. And he took him aside from the multitude and put his fingers into his Ears and he spit and Aug. 18. 1622. touched his Tongue And looking up to Heaven he sighed and saith unto him Ephphatha that is Be opened And straightway his Ears were opened and the string of his Tongue was loosed and he spake plain IN these Verses the Evangelist setteth down the manner of Christ's working this Miracle and the Miracle it self Touching the manner two things are laid down 1. His preparation to the working of it Taking the Deaf and Dumb man aside from the multitude 2. His Behaviour or Carriage at the time of working it Of his preparation I have spoken In part also of his manner of carriage in working the Miracle which carriage stands in two things 1. In certain outward Actions or Gestures used As putting his Fingers into the Ears of the Deaf c. 2. In his powerfull Word added to the foresaid Actions Saying unto him Ephphatha that is Be opened Touching the Gestures and Actions we have spoken Now to speak of the Word which he added Ephphatha A Syriack word which signifies as much as Be thou opened as the Evangelist himself doth interpret it It is derived from the Hebrew word Pathach which signifies to open Quest Quest Why doth he add this word unto the former Actions and Gestures seeing he could have Cured the Deaf and Dumb without speaking any such word unto him Answ Answ To shew that howsoever he pleased to use those outward Actions of putting Fingers into his Ears and touching his Tongue c. as Signs and Testimonies of his Power and Will to Cure the Deaf and Dumb yet there was no vertue or efficacy in those Actions of themselves to Cure him but that all the healing Power and Vertue was from Christ himself as he was God therefore he doth not only put his Fingers into the ears of the Deaf and touch his Tongue with spittle thereby to shew testifie his Power and Will to Cure him but withall he addeth this word uttered with his own mouth thereby to shew that this Miracle must be wrought by his own divine Power which Power he manifested shewed forth by this his Word Note that this word of Christ was used by him not only as a bare Figure and Testimony of his Power and Will to work this miraculous Cure but also as an effectuall means by which he wrought the Miracle and therefore although he had before used those Gestures of putting his Fingers into the ears of the Deaf and of touching his Tongue Yet the miraculous effect followed not till he added his Word which shews that the Miracle was not wrought by means of those former Gestures used but by means of the Word added unto them not that there was any Power or Vertue in the syllables or bare sound of the word Ephphatha of it self for it was a common ordinary word in the Syrian Language which our Saviour Christ and the Jews
his Power was above the means and that he could have fed them without any means or provision of Bread or Fish at all if it had so pleased him Observ Observ The Power and Providence of God in blessing our Food unto us is far above the means of Food and is not at all tyed unto it or to the quantity of it but it is all one and as easie with him if he please to sustain and nourish us with a small quantity of Food as with a greater quantity It is not the outward means of Meat and Drink that of it self nourisheth us but the blessing of God giving vertue to it c. Matth. 4. 4. Man liveth not by Bread alone c. Vse 1 Use 1. Comfort to such as have but small provision of Food God is able to bless it and make it sufficient c. Though they are not now to expect Miracles c. Vse 2 Use 2. Such as have most means not to rest in them but to seek to God for his Blessing c. Mark 8. 10 11. And straightway he entred into a Ship with his Disciples and came into the parts of Dalmanutha Sept. 22. 1622. And the Pharisees came forth and began to question with him seeking of him a Sign from Heaven tempting Him OF the first principall matter contained in this Chapter you have heard viz. Our Saviour's miraculous feeding of 4000 with seven Loaves and a few Fishes Now followeth the second which is his Answer made to the Pharisees questioning with him and tempting him by seeking of him a Sign from Heaven laid down from the 10 Ver. to the 14. Where consider four things 1. The Occasion of the Pharisees coming to Christ to question with him and to seek from him a Sign c. Our Saviour's departure by Ship with his Disciples from the Place where he was before into the parts of Dalmanutha Ver. 10. 2. The Pharisee coming to him and their questioning with him and tempting him by seeking from him a Sign from Heaven Ver. 11. 3. Christ's Answer unto them laid down Ver. 12. He sighed deeply c. 4. What followed upon his Answer Ver. 13. He left them c. Touching the Occasion of their coming to question with him c. which was his going into the parts of Dalmanutha We may in the words consider four things 1. His departure into those Parts 2. The manner how or means of his passage By Ship 3. The time Straightway That is so soon as he had wrought the former Miracle of the Loaves and Fishes and had sent away the People Ver. 9. 4. His Companions in this Journey or Passage His Disciples Into the Parts of Dalmanutha Matth. 15. ult It is said He went into the Coasts of Magdala But the difference between the Evangelists is easily reconciled For either the place had two names or else which is more probable both these places Dalmanutha and Magdala were near together and so Christ coming into the Coasts of the one may be said to come also into the Borders of the other at the same time Whether this Dalmanutha were a Town or Village or whether it were the name of some particular Region and Country in Judea is not expressed neither is it expressed in what particular part of Judea or Galilee it was onely it appears to have been situated on the other side of the Sea of Galilee near unto which our Saviour was before because it is said He went by Ship into these parts of Dalmanutha Quest Quest Why did He now depart thither Answ Answ Because He knew himself Called and Sent of his heavenly Father not onely to do good by his Miracles and Doctrine in the place where he was before whâ—ch was near the Sea of Galilee but alâ—o to â—eeâ— with the malicious Pharisees and Sadduces in those Coast of Dalmanutha and there to anâ—weâ— their â—â—licioâ—â— Cavils and Questions and to reprove their Malice and Hypocrisie in going about to teâ—pt hiâ— by seeking of him a Sign from Heaven Thus also at other times he used to remove and travell from plâ—ce to â—lâ—ce sometimes to preach and work Miracles and somtime for other good ends not rashly without a Calling but by vertue of his Calling being sent of his heavenly Father to that end See Chap. 1. 38. Observ Observ We should not take Journeys or remove and travell from place to place without a Calling and Warrant from God Our Saviour in all his Travells and Journeys from place to place by Sea and Land had respect to the Calling which he had from his heavenly Father and he never went or ournyed to or â—rom any place either to preach or work Miracles or for any other end but by vertue of his Callings So Chap. 1. 38. Let us go into the next Towns that I may preach there also for therefore came I forth Neither did he undertake any Journey but at the same time in which it was appointed of his Father that he should go it as we â—ay see Joh. 7. 8. he would not go up to Jerusalem to the Feast of Tabernacles â—o soon as his Kinsfolks would have him because the due time appointed for his going up thither was not come Herein we are to follow his example not undertaking Journeys or travelling at any time to or from any place without a lawfull Calling and Warrant from God As for all our Actions and Enterprizes we must have a Calling and Waâ—rant so for our Journyes As the Israelites journyed by direction of the Cloud and Pillar of Fire So c. Now we have a Calling from God for them when we undertake them by good Warrant from the written Word of God that is to say upon just and lawfull Grounds and Causes and for good and right ends as for the Glory of God and for the procuring of some good to our selves or others Reason Reason Unlesse we be sure of a Calling and Warrant from God for the undertaking of all Journyes we cannot expect his blessing and protection in them neither can we with comfort pray unto him for the same as is fit we should Psal 91. 11. He giveth his Angel charge to keep us in our wayes that is so long as we walk within compass of a lawfull Calling But if we go out of these our wayes we exclude our selves fâ—oâ— God's protection Use Use For reproof of such as rashly and unadvisedly take Journyes and travell about from place to place without Warrant from God in his Word Some for idle and vain purposes upon triffling occasions taking Journeys yea sometimes long Journeys and spending much time in them Some for evil and unlawâ—â—lâ— ends c. How should such expect a blessing from God and that he should prosper and protect them in such unwarrantable Journeys or removings c. So much of our Saviour's departure into the Coastâ— oâ— Dalmanutha The next thing to be considered is the manner or means of his departure He entered inâ—o a Ship c.
People fat c. Thus Pharoah hardning his own heart wilfully the Lord in Justice gave him up further and further to be hardned So those profane Gentiles Rom. 1. 21. because they knowing God in some sort by the light of Nature and by the Creation of the World yet did not glorify him as God but contrary to the light of their natural Conscience lived in gross Idolatry therefore God gave them up to vile affections and to a reprobate mind Ver. 26 28. Use Vse See how fearful and dangerous a thing it is for any thus wilfully to harden themselves in sin against the light of their Conscience Take heed of it lest God in Justice give thee over to be further and further hardned yea to final Impenitency Mark 8. 14. Now the Disciples had forgotten to take Bread neither had they in the Ship with them more than one Jan. 9. 1624. Loaf HAving heretofore begun to interpret unto you this Gospel of St. Mark in the After-noon and being forced for a time to lay aside the same Now my purpose is God willing to proceed where I formerly left off and to handle this portion of Scripture in the Morning which I did at first begin to handle in the Afternoon Of the two first principal parts of this Chapter I have formerly spoken unto you viz. 1. Of our Saviour's miraculous feeding of four thousand Persons with seven Loavs and a few Fishes from the first Verse to the tenth 2. Of his Answer made to the Pharisees questioning with him and tempting him by seeking of him an extraordinary Sign from Heaven from the tenth Verse to this fourteenth Verse Sequitur tertia pars Capitis An Admonition to his Disciples to take heed of the Leaven of the Pharisees and of Herod together with a reproof of their dulness and Ignorance in mis-conceiving his Admonition from this Ver. 14. to the 22. Where 1. Consider the occasion of our Saviour's giviving them this Admonition viz. Their forgetting to take sufficient provision of Bread with them for their Voyage or Journey before they set forth from the parts of Dalmanutha from whence they were now sailing over the Sea of Galilee by reason of which forgetfulness the store of Bread which they now had with them in the Ship was very small having but one Loaf left them Ver. 14. 2. The Admonition it self Ver. 15. He charged them c. 3. Their Dulnesse and Ignorance shewed in mis-conceiving his Admonition which they discovered by their words uttered in reasoning among themselves saying thus It is because we have no Bread in the 16th Verse 4. Our Saviour's sharp Reproof of that their Dulness and Ignorance Ver. 17 c. Of the first The Occasion The Disciples had forgotten c. What the cause was of this their forgetfulness to take sufficient Provision of Bread with them as they had need and as their custom was to do at other times is not expressed but most likely it is that the chief cause besides the natural defect of memory was their great and earnest care and desire of following and accompanying Christ in this Journey that they might not be left behind or be parted from Him no not for a small time but might keep constantly with Him to hear his Doctrine and see his great Miracles for confirmation of their Faith This zeal and earnestness in following Christ did no doubt so take up and possess their minds and thoughts that it made them at this time to forget to take more Provision of Bread with them Observ 1 Observ 1. See here in Christ's Disciples an Example of great zeal and forwardness in holy and Christian duties in that they were so earnest in following Christ and to be partakers of his Doctrine Miracles and private Conference and were in their minds so taken up therewith that they forgot and neglected their ordinary Food they forgot to provide Bread sufficient for them before they took Ship to go over the Sea of Galilee with Christ This teacheth us our Duty after their Example not onely to do good and Christian duties which God requireth of us but also to be zealous earnest and forward in performing them Tit. 2. 9. Zealous of good works So in Hearing of the Word Prayer Reading Meditation c. it is not enough that we do these duties but we ought to be very earnest forward and diligent in performance of them our hearts should be taken up with the care and earnest desire of performing them Thus it was with Christ's Disciples here They were so taken up with earnest desire and care to follow Christ that they forgot an ordinary business which they had to do which was to provide and take Bread sufficient with them to serve them in their Journey The like zeal and earnest affection should be in us in performance of holy and Christian Duties whereby God is glorified and our selves and others edified toward his heavenly Kingdom We should be so earnest and diligent in them that our hearts and minds should be greatly possessed and taken up with desire and care to perform them 1 Tim. 4. 15. Meditate upon these things give thy self wholly to them or Be thou in these things that is Be wholly taken up with them Our Saviour was sometimes so earnest in teaching the People and so taken up therewith that he neglected his meat as we see Joh. 4. 31. So the People were sometimes so zealous and earnest to hear him and see his Miracles that they were content to go long hungry to that end Mat. 15. 32. They continued with him three dayes Fasting in the Wilderness Jam. 1. 19. Be swift to hear Use 2 Use 1. To reprove the coldness and negligence of many in performance of holy duties who have no earnest care or desire at all to such duties nor shew any zeal or forwardness in them but are careless and negligent of such Duties as Prayer Hearing Reading c. Their Hearts and Minds are not taken up with love and desire of holy Exercises How far from the zeal of Christ's Disciples Use 2 Vse 2. To stir us up to this zealous care and forwardness in performance of all Holy and Religious Duties our Hearts and Minds must be taken up with them To this end labour to love and delight in all such Holy Duties of God's Service as Prayer Hearing God's Word Reading c. and to find true comfort and sweetness in them then this will inflame us with great zeal and earnestness to perform them Observ 2 Observ 2. The Disciples here were far from distracting and troubling their minds with immoderate care of Earthly things insomuch that out of a desire to follow Christ they neglected and forgot to take Provision of Bread with them though they had but one Loaf left which should teach us after their example that we ought not to trouble or distract our minds with immoderate care of things of this Life as Meat Drink Raiment means to live upon
appointed for him first to suffer and be abased and so to enter into Glory Luke 24. 26. so for us Therefore wait for honour and glory till the due time appointed for it till the time after this life In the mean time in this life be content to be abased contemned despised of men for the Name of Christ that thou mayest hereafter be exalted and honoured of God in due time Now followeth the time how long he chargeth them to conceal those things which they had seen viz. Till after he should be risen from the dead This shews that he did not absolutely forbid them to publish the glory of his Transfiguration but onely for a time till after he were risen c. Therefore after his Resurrection they might and ought to publish it and so Peter did as we see 2 Pet. 1. 16. Quest Quest Why not before his Resurrection Answ Answ See the Answer before in the former page Observ 1 Observ 1. See here the undoubted certainty of Christ's Resurrection from the dead even before it was fulfilled For here he takes it for granted that he should not onely suffer death in the due time appointed but also rise again from death and that speedily even the third day after his death ut supra praedixer at cap. 8. 31. The certainty may appear by these Reasons Reasons Reasons 1. It was decreed of God long before even from everlasting Luke 24. 46. Thus it behooved Christ to suffer and to rise from the dead the third day 2. It was fore-told by the Prophets as by David in the Person of Christ Psal 16. 9. My Flesh shall rest in hope c. Typified also in Jonah Mat. 12. 40. 3. Fore-told also by our Saviour himself often before it was fulfilled So we heard Chap. 8. 31. and here So afterward in this Chapter Ver. 31. and again Chap. 10. 34. Use Use If Christ's Resurrection were so certain before it was fulfilled much more now after it is fulfilled This may strengthen our Faith in this Article of Christ's Resurrection c. the rather because this Faith of Christ's Resurrection is propria Christianorum for Turks and Jews believe the death of Christ onely Christians believe Him to be risen And upon this also depends all the comfort we have by the death of Christ See Chap. 8. 31. Observ 2 Observ 2. That the divine Glory and Majesty of Christ's Person as he is God was not to be manifested suddenly or all at once but by certain steps and degrees first more obscurely and then more clearly and openly The more obscure manifestation of the Glory of his God-head was 1. By his miracles both lesser and greater 2. By the forced Confession of the Devils themselves who confessed him to be the Son of God 3. By the private Confession of the Disciples of Christ as we heard before on Ver. 29. of the 8. Chapter 4. By the glorious Vision of his Transfiguration shewed privately in the Mount to three of his Disciples as we have heard before in this Chapter The more clear open and publick manifestation of his Divine Glory was at the time of his Resurrection from the dead and afterward in his Ascension into Heaven Rom. 1. 4. Therefore our Saviour here forbids them to publish the Glory of his Transfiguration till after his Resurrection Reason Reas To the end that the Doctrine of his God-head and Truth of his Person that he was the Messiah might the more easily be believed and embraced Vse Vse See the Reason why our Saviour so often forbade his Miracles to be publickly or openly made known by those upon whom they were wrought Because the Glory of his God-head was to be manifested by degrees and that but obscurely till his Resurrection c. For the same cause also he forbad his Disciples to make it known that he was the Son of God as they confessed him to be in the thirtieth Verse of the 8th Chapter Now followeth the Title which he gives unto himself The Son of Man Of this see before in Ver. 31. of Chap. 8. Mark 9. 10. And they kept that saying with themselves questioning one with another what the rising from the dead Octob. 15. 1626. should mean HEre is laid down the Obedience yielded by the three Disciples unto the former charge given them by our Saviour touching the concealing of his Transfiguration till after his Resurrection Where 1. Their Obedience in concealing the matter They kept that saying c. 2. The Amplification of it by a special Adjunct or Circumstance which accompanied their concealment thereof They questioned one with another what the rising from the dead should mean They kept that saying c. They concealed both the charge given them by Christ and also the Vision of his Transfiguration which he charged them to conceal Luke 9. 36. They kept it close viz. his Transfiguration and told no man in those dayes any of those things which they had seen Beza sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hanc rem The matter before spoken of referring not onely to Christ's charge given them immediately before but also to the whole History of his Transfiguration before set down That saying or Speech is put for that matter after the Hebrew manner of speaking They kept it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to hold or keep a thing by force with labour and pains to shew How hard it was for them so long to conceal this matter Sic Beza Observ Observ The Duty of Christ's true Disciples and Servants is to yield Obedience to his Precepts and Commandments doing those things he requireth and refraining those which he forbiddeth Thus did these three Disciples here obey Christ's Charge and Command given them touching the concealing of the Vision of his Transfiguration As it is the duty of every Servant to obey the Commandments of his Master so of Christ's Servants to obey his Precepts On the contrary Luke 6. 46. Why call ye me Lord Lord and do not the things which I say Mat. 7. 24. Mat. 28. 19 20. Go teach all Nations c. teaching them to observe whatsoever I have commanded you Vse 1 Use 1. For Reproof of such as profess themselves to be Christ's Disciples and Servants and yet do not yield Obedience to his Precepts and Commandments but on the contrary do that which is flat contrary to his Commandment For Example He commands them to repent of their sins that they may be forgiven Luke 24. 47. but they go on still in them without Repentance He commands them not to swear at all c. Matth. 5. yet they live in the Sin of profane and customary Swearing c. He commands them to forgive and love their Enemies and not to seek private revenge but rather to suffer two injuries than to requite one with the like but their practice is quite contrary So far are they from forgiving and loving their Enemies that they will not put up the least wrong but seek revenge and go
separate the duties of the first Table of the Commandements from duties of the second Table Piety from Charity and Justice Or on the contrary whereas God hath joyned both together in which respect the whole Law is said to be copulative c. Such also who do separate one part of the religious worship of God from the other as the outward worship from the inward drawing near to God with lips and hearts being far off c. or publick Prayers from the Ministery of the Word in sanctifying the Sabbath Also such as separate understanding from affection in performance of religious duties such as separate the tongue from the heart in speaking either to God or men Such as separate duties of their general Calling from duties of their particular Calling Or on the contrary such as separate Religion and Piety from Civility and Courtesie in carriage Such as separate Riches from Liberality and Bounty to the poor c. Contra 1 Tim. 6. 18. All these and the like do offend against this Precept and Rule of our Saviour Which must move us to look to our selves that we be not guilty of this sin of dividing those things which God hath joyned but that on the contrary we be careful to maintain and keep that union which God hath made and appointed to be between all such persons and things as he hath by his Ordinance joyned together Mark 10. 10 11 12. And in the house his Disciples asked him again of the same matter c. Mar. 23. 1627. HItherto we have heard the publike Disputation of our Saviour with the Pharisees touching the matter of divorcement from the second Verse unto this place Now followeth his private Conference with his Disciples in which he instructeth them further in the same matter in the Verses now read Observ Observ That whereas he is contented only to answer and confute the obstinate Pharisees in publike he doth afterwards in private more fully and plainly instruct his Disciples in the truth of this matter as may appear by comparing this place with Matth. 19. 10 11. The reason whereof was because the disciples were teachable and desirous to learn of him whereas the Pharisees were wilfully ignorant Whence we may gather That Christ is most ready and forward to teach and instruct those in the knowledg of his Will who are most teachable and desirous to learn of him Therefore whereas he used in his publike teaching sometimes purposely to hide his doctrine from the obstinate Pharisees speaking to them in Parables that hearing they might hear and not understand c. On the other side he used afterward in private more plainly fully and plentifully to instruct his disciples opening all his treasures of heavenly doctrine to them So Matth. 13. 11. It is given to you to know the mysteries of the Kingdom of heaven but to them it is not given Therefore also Verse 18. he bids them hear the Exposition of the Parable of the Sower His Disciples being more teachable and forward to learn than others he was more forward to teach them than others and therefore did teach them many things in private which he did not open and reveal to others See before Chap. 9. 28 29. And how forward our Saviour was to teach such as were teachable we may see also in other examples as of the woman of Samaria Joh. 4. Use Use See what we must do if we desire to be taught and instructed of Christ that is to have him forward to send us faithful Pastors to teach us diligently and constantly in season and out of season and to vouchsafe us also the inward teaching of his Spirit that we may profit by the outward then must we labour and pray for teachable hearts and minds desirous to learn and be instructed by the Word of Christ's Ministery submitting our selves to the same conscionably We must desire this milk of the Word c. 1 Pet. 2. 2. We must be like the dry ground in Summer time which openeth it self to receive the showers of rain c. Esay 44. 3. I will pour water on him that is thirsty c. Now to the particular handling of the words In this Conference between our Saviour and his Disciples consider two things 1. The Disciples questioning with him in private about the matter Verse 10. 2. His answer unto them Verse 11 12. in which he plainly teacheth them the unlawfulness of such unjust divorces as were practised by the Jews out of the case of adultery c. Of the first consider two things 1. The place where they questioned with our Saviour or enquired further of him about this matter In the house 2. The enquiry it self They asked him again c. In the house What house it was is not expressed It was some private house to which our Saviour with his disciples departed and went in after his former Disputation with the Pharisees â—his Disciples To be understood of the twelve Apostles at least of so many of them as were with him at this time Asked him again Enquired further of him seeking to be further informed and better resolved of the same matter Viz. The matter of divorces for other causes besides adultery permitted by Moses and practised by the Jews in those times whereof the Pharisees had before reasoned with him This shews that the disciples themselves were yet ignorant and unresolved about this matter notwithstanding all that they had heard our Saviour speak unto the Pharisees about the same and notwithstanding he had taught the same doctrine before Matth. 5. 32. The reason was because they were tainted with the common errour of the Jews touching divorces and being also confirmed in that errour by long custome and tract of time they could hardly be drawn out of it or otherwise perswaded This made them so hard to conceive and imbrace this doctrine of Christ c. Observ 1 Observ 1. See how hard it is even for good Christians not to be tainted with the common errours and corruptions of the times and places where they live and how apt they are to be drawn away by them Christ's own disciples as we see here were tainted in some sort with the erroneous opinion of the Jews touching the practice of unjust divorces between man and wife for other causes then were allowable by the moral Law of God and first institution of Marriage So also they were tainted with some other common errours of the times as with that erroneous conceit of the Jews touching a temporal and earthly Kingdom of the Messiah c. as we have heard before Chap. 9. 34. This we may see also in other examples of some of the Saints and faithful servants of God who living in corrupt times and places have been in some degree infected with the corruptions of the times Joseph living in Aegypt had learned too commonly to use that proâ—ane kind of Oath or Asseveration as some think it to be By the life of Pharaoh Gen. 42.
seems to be implyed because the promise was to them and to their children See Perk on Gal. 3. 27. pag. 305. This Truth we are to hold and maintain against the Anabaptists who deny Baptism to Infants because they want knowledg and so cannot have actual faith which is in Scripture required of those that were to be baptized as Act. 8. 37. and elsewhere But to this we answer That where actual faith is required of such as were baptized it is to be understood of those who were of years of discretion at the time of their baptism and so were capable of actuall faith But as for Infants born in the Church it is sufficient to make them capable of Baptism that they are within Gods Covenant as hath been shewed c. And that Infants born in the visible Church have right to Baptism it may further appear two wayes 1. By the practice of the Apostles baptizing sometimes whole Families in which it is most probable that there were some Infants or little children See Act. 16. 2. By the Sacrament of Circumcision in the Old Testament which was by Gods Commandement to be received by Infants the eighth day after their birth Gen. 17. 10. Now Baptism succeedeth in the room of Circumcision in these times of the New Testament Col. 2. 11 12. Therefore c. Here note That though Infants born in the Church have right to Baptism and ought to be Baptized yet their salvation is not absolutely tyed to the outwatd Baptism but they may be saved without it in case they be prevented by death c. Necessitas duplex 1. Praecepti 2. Medii c. By the first Baptism is necessary Not absolutely by the second c. Use 2 Use 2. See that we are not to despise little Infants or Children born in the Church but to esteem well of them and to shew it by our loving and respectful usage of them seeing they belong to Gods Covenant yea to his heavenly Kingdom for ought we know c. Use 3 Use 3. To move Christian Parents to be careful of the Religious Education of their Children that so they may be fit to be partakers of Gods Kingdom seeing they have right to it in regard of Gods Covenant c. Use 4 Use 4. Comfort to Christian Parents when God takes away their Children in Infancy or young age by death they have cause to hope well of them especially if themselves be believers Observ 2 Observ 2. In that our Saviour doth not say Of these is the Kingdom of God but Of such c. meaning not only Infants or little Children but such also as do resemble young children in disposition and qualities hence gather that the Kingdom of heaven doth belong not only to young Children born in the Church but also to such as resemble little children and are like unto them in disposition and qualities c. But of this afterward in the Verse following Observ 3 Observ 3. In that the estate of eternal life and glory in heaven is here called the Kingdom of God we are to take notice of the excellency of that estate of glory prepared for the Saints in heaven being compared to a Kingdom and called The Kingdom of God and the Kingdom of heaven in this and many other places of Scripture But of this see before Chap. 9. 43 c. Mark 10. 15 16. Verily I say unto you Whosoever shall not receive the Kingdom of God as a little child May 25. 1628. he shall not enter therein c. OUr Saviour having alledged a Reason why his Disciples should not hinder little children from being brought to him viz. because the Kingdom of heaven belongeth to such that is not only to children but to such as are like unto them c. Now Verse 15. he further confirmeth the truth of that reason viz. That Gods Kingdom belongeth to such as do resemble little children in qualities and properties This he confirmeth by shewing how great necessity there is for every one that would be partaker of Gods Kingdom to become like unto a little child in that none but such shall enter into that Kingdom and this our Saviour avoucheth with his usual kind of Asseveration Verily adding also the weight of his own authority unto it I say unto you the more to confirm the truth and certainty of the matter In the words there are two things to be considered 1. The manner of our Saviour's avouching or affirming that which he speaketh here Verily I say unto you 2. The matter avouched That whosoever shall not receive the Kingdom of God as a little child c. Of the first see before Chap. 3. 28. Of the second By Kingdom of God understand that estate of glory in the life to come which God hath prepared for his Elect. As in the former Verse To receive the Kingdom of God is To be partaker of it after this life Whosoever shall not receive the Kingdom of God as a little child That is whosoever shall not in this life resemble and become like unto a little Child or Infant in qualities and disposition that so he may be fit to be partaker of Gods Kingdom after this life in Heaven He shall not enter therein He shall never be made partaker of that estate of eternal life and glory in Gods heavenly Kingdom Doctr. 1. Noâ—e shall be partakers of Gods heavenly Kingdom in the life to come but such as are first qualified and become fit for it in this life Our Saviour sayes here That whosoever doth not receive the Kingdome of God as a little Child that is whosoever doth not in this life become like unto a little child that so he may be fit to receive the Kingdome of God he shall not enter into it Col. 1. 12. Giving thanks unto the Father which hath made us meet to be partakers of the Inheritance of the Saints in Light Thus it must be with all Christians that desire to be partakers of that heavenly Inheritance they must first be made meet for it in this life Quest Quest How must Christians be qualified and fitted in this life for Gods heavenly Kingdome c Answ Answ By such Spiritual Graces as are requisite to make them fit We must first be partakers of the Kingdome of Grace As 1. By the Grace of Repentance and true Conversion from their sins unto God Matth. 18. 3. Except ye be Converted and become as little Children c. Called Repentance unto Salvation 2 Cor. 7. 10. And Repentance unto life Act. 11. 18. 2. By the Grace of effectual Calling whereby they must be actually separated in heart and in their course and manner of life from this World that is from the profane and wicked and must be joyned to the true Church of Christ and become subjects of his Kingdome of Grace 2 Pet. 1. 10. Give diligence to make your Calling and Election sure c. For so an entrance shall be ministred to you c. Rom. 8. 30.
reason of their wealth how needful is it for such above all other men to labour and strive to enter in at the strait gate c. using all good means for the attaining of eternal life giving all diligence to make their Calling and Election sure c. 2 Pet. 1. 10. and to this end daily to pray and seek to God for his special grace to enable them hereunto without which they can never overcome those difficulties or break thorough those impediments which they are sure to meet with in their Christian course c. Without this a Camel may as soon go thorough the eye of a needle c. Use 5 Use 5. Lastly Seeing it is so hard for Rich men to be partakers of eternal life and that by reason of their worldly Riches which are so great occasions of sin and impediments to hinder them in the way to God's Kingdom this may comfort the poorer sort and teach them the more contentedly and patiently to bear their poverty forasmuch as they being free from those impediments with which rich men are more clogged and hindered in the way to eternal life that way is not so strait and difficult unto them as it is to the richer sort See then that if thou be poor in outward estate there is no cause for thee to be discontented or to repine at it but rather to be glad and thankful to God who hath freed thee froâ— those dangerous snares and occasions of sin which rich men are intangled with and so he hath made the way to heaven much easier to thee than otherwise it would have been c. Nondum ità pauper fui quin si hodie morindam pauperiorem volâ—issem Oecolâ—mpad Epist lib. 4. fol. 201. Farello Doctr. 2 Doctr. 2. In that our Saviour doth not say It is impossible but How hardly c. hence we may gather That although it be hard yet not impossible for rich men to be made partakers of the Kingdom of Heaven With men indeed it is impossible but not with God as our Saviour saith afterward Verse 27. Hence it is that in Scripture we read of some rich men who were godly and religious and consequently saved I say we read of some such though not many in comparison of the multitude and greatest part of rich men For example Abraham and Lot Gen. 13. 6. Their substance was so great that they could not dwell togetâ—er So â—ob and some others in the Old Testament And in the New Zacheus Joseph of Arimathea the Centurion Cornelius Act. 10. Therefore 1 Cor. 1. 26. it is not said No great men are called but Not many c. Reas 1 Reason 1. Riches are not simply evil of themselves neither do they of themselves hinder any from the Kingdom of God but only occasionally by reason of mens corruption abusing them Otherwise in themselves they are blessings of God as Solomon sayes Prov. 10. 22. The blessing of God maketh rich c. Reas 2 Reason 2. God is no respecter of persons that is he doth not look at the outward staâ—e or condition of any whether poor or rich in giving grace and salvation out giveth them both freely and indifferently according to his own good pleasure as well to the rich as to the poor Rom. 2. 11. Vse 1 Use 1. For the comfort of those rich men who are truly religious and carefull to employ and use their riches well honouring God with them c. such are not excluded from the grace and favour of God not from the Kingdom of heaven but in Christ have title to it as well as the poorer â—ort Vse 2 Vse 2. To teach us that we are not rashly and uncharitably to censure or condemn all rich men simply because of their wealth and riches as if they were excluded absolutely from eternal life and must needâ— go to hell We are here taught the contrary by the manner of our Saviour's speaking where his purpoâ—e being to shew the difficulty of rich mens entring into the Kingdom of God yet he so speaketh hereof as that he doth plainly imply that though it be hard yet not impossible for such to be made partakers of eternal life Mark 10. 23 c. And Jesus looked round about c. Octob. 19. 1628. OF the brief propounding of the doctrine which our Saviour taught his Disciples touching the danger of Riches and difficulty of rich mens being saved we have heard Verse 23. Now the next thing in the words is the Effect which the propounding of this doctrine wrought in the disciples viâ— Astonishment at his words wondring at the strangeness of the Doctrine in the beginning of the 24. Verse But this I refer to speak of afterward Verse 26. where it is again repeated and amplified by the greatness of it I proceed therefore to the latter part of the 24. Verse in which our Saviour doth repeat and further expound and clear his former doctrine touching the difficulty of rich mens entring into the Kingdom of God by shewing of what sort of rich men it is especially to be understood viz. of such as trust in riches For the Disciples being astonished with admiration and wonder at the strangeness of the matter that it should be so hard for rich men to be saved therefore our Saviour doth add this further Exposition of the former doctrine thereby to qualifie and mitigate the rigour and strictness of his former words that they might not seem too harsh or incredible to them Jesus answereth again This is an Hebraism answering is put for speaking For here is no mention of any thing which the disciples said unto him but only that they were astonished at his former words and hereupon it is said that he answered or spake thus again to them Children This title he gives them to express his tender love and affection toward them which was such as the love of a Father to his natural Children yea much greater So â—oh 21. 5. How hard Or difficult For them that trust in riches For such as place the affiance or confidence of their hearts in worldly wealth relying upon it as the only or chief means of their happiness welfare and safety Now by those that put confidence in weaâ—â— our Saviour here meaneth no other but covetous rich men in whose hearts the inordinate love of worldly wealth doth reign as it did in the heart of that young Ruler who came to learn of Christ how to obtain eternal life as we have heard before Such covetous rich men our Saviour here describeth by this property of trusting in their Riches 1. To shew that rich men are very prone and apt by Nature to put trust and confidence in their wealth 2. Because the sin of covetousness and this trusting in wealth usually go together in rich men The words being thus explained consider in them two things 1. The manner of our Saviour's speaking here to his Disciples in loving manner calling them Children 2. The matter it self
forsaking all upon Christ's calling and command were not onely rewarded in this life but after this life in Heaven where now they reign with Christ in his heavenly Kingdome and so shall do till the comming of Christ to Judgment and from thenceforth for ever See Matth. 19. 28. So the Martyrs Use 1 Use 1. See the truth of that before taught that such as forsake or part with any thing in this World for Christ and the Gospell are no losers thereby but great gainers and that not onely in this life but especially in that which is to come as here we see Therefore fear not loss or hinderance c. Use 2 Use 2. To encourage and move us most willingly to practise this duty of forsaking and parting with things most dear to us in this World whensoever we shall be called to it seeing there is so great and excellent reward promised and shall be given us not onely in this life but in that which is to come Heaven will pay for all our losses Though we should lose all as Job or be put to forsake all as the Apostleâ— and Martyrs yet we shall receive all again in heaven yea much more and better then all that we have forsaken in this World If in this present life we may be said to receive an hundred fold more then we have forsaken as hath bin shewed before how much more in heaven c. For what is all this World if it be compared with heaven and the life to come c Oh then how ready and willing should we be to forsake all for Christ and the Gospell in hope of so great reward in heaven How willingly should we sell all to purchase this Treasure and Pearl of eternal life as we are taught in the Parable Matth. 13. How gladly have the Saints of God parted with things dear to them in this World upon the calling of God in hope of this heavenly reward Hebr. 10. 34. They suffered joyfully the spoâ—ling of their goods looking for a better substance c. Abraham Hebr. 11. 8. forsook his countrey in hope of a better Countrey and City in heaven Moses Hebr. 11. 26. forsook the honours and pleasures of Aegypt having respect to the recompence of reward in Heaven So should we c. Observ 3 Observ 3. The excellency of that estate of glory in Heaven in that it is called by the name of life yea of eternal life c. But of this also before ver 21. Mark 10. 31. But many that are first shall be last and the last shall be first Febr. 1. 1628. HItherto of the first part of Christ's answer to Peter professing his own and fellow Disciples obedience in forsaking all and following Christ in which our Saviour made an excellent promise of great reward which shall be given both in this life and the life to come unto such as have in this World forsaken any thing for his sake and the Gospells Now followeth the second part of his answer to Peter in this verse which contains a Prophetical admonition or caution given by our Saviour to his Disciples touching the future estate of sundâ—y professors of the Gospell This admonition or prediction is twofold 1. Touching the Apostacy and backsliding of many who at first and for a time had bin most forward in outward shew and profâ—ssion of Christ and the Gospel and so seemed to be nearest unto the Kingdome of God and to eternal life in regard of right and title to it That such should fall away from their first profession and so become last in the Kingdome of Heaven Many that are first shall be last 2. Touching the Calling and Conversion of others to the profession of Christ and the Gospel and consequently to the participation of eternal life in Gods Kingdome who as yet were hindmost in the profession of Christ and so seemed farthest off from the Kingdome of Heaven And the last shall be first Quest Quest Why doth our Saviour here give this prophetical admonition to his Disciples Answ Answ 1. Because Peter and the other Disciples were too well conceited of themselves and their obedience shewed in forsaking all and following Christ as we heard before ver 28. therefore our Saviour by this admonition would teach them not to be too confident of themselves and of their good beginnings but to be humble minded 2. By this admonition touching the Apostacy of such as had bin so forward he would stir them up to constancy and perseverance in their Christian course lest otherwise they lose their reward promised in the former verse First to clear the meaning of the words Many that are first Many of those who have begun well and for the present are most forward in outward shew and profession of Religion and the Gospel and consequently seem to be nearest to eternal life and to the Kingdome of Heaven and to have best right and title to that reward promised in the foregoing verse Shall be last Shall afterward fall away and give over their first good profession discovering their Hypocrisy and unsoundness and so shall shew themselves to be last and hâ—ndmost of all in regard of the truth and power of Religion and Christianity and consequently in regard of right and title to the Kingdome of heaven from which they shall therefore be utterly excluded And the last Such as are yet the most backward or hindmost in outward profession of the Gospel being not yet called thereunto and so seem to be farthest off from eternal life in regard of right and title to it Shall be first Shall in time to come be called to the true and sincere profession of the Gospel and shall shew themselves most forward therein and consequently shall be first in the Kingdome of heaven that is partakers of it before those who in time past were before them in outward profession of Religion Now follow the Instructions from the words And first from the first part of Christ's admonition Many that are first shall be last Observ 1 Observ 1. Such as are fore most in outward shew and profession of Religion are not alwayes the best Christians but sometimes Hypocrites and so do shew themselves afterward to be Our Saviour here speaks of some who being fore most in outward profession of Christianity should afterward fall away and so prove the last and hindmost in the truth and sincerity of Religion The Scribes and Pharisees in our Saviour's time were fore most in shew of Religion yet hindmost in truth and sincerity 2 Tim. 3. 5. The Apostle foretelleth of some in these last times who should have a form of godliness but should deny the power thereof Vse Vse This must teach us not to trust too much to an outward shew or profession of Religion either in ouâ— selves or in others but to look at truth and sincerity and to labour for it above all 1. Take heed of trusting to an outward shew of Religion in our selves which can do us no
in prayer to believe that our Petitions shall be granted of God Answ Answ Not simply and absolutely but with some limitations or exceptions 1. So far forth as our Petitions for the matter of them are grounded upon the Word of God so far as we ask things lawfull and agreeable to the Word of God and particularly to the Lord's Prayer which is the perfect pattern for the matter of all our Prayers For we are not to ask we care not what or whatsoever pleaseth our own fancy or carnal minds and wills much less are we to believe that God will give us such things upon our asking of them 2. Even in asking such things as are lawful and warrantable by the Word of God we are not absolutely to believe we shall obtain them but so far forth as standeth with the Will of God that is to say not only with his revealed Will but also with his secret Will and Counsel unknown to us till it be manifested by the event 1 Joh. 5. 14. This is the confidence that we have in him that if we ask anything according to his Will he heareth us Now our Petitions stand with the Will of God when they are such as make for his glory and are fit and expedient for us to receive For the conceiving whereof know That the things we ask of God in prayer are of two sorts 1. Spiritual Graces and Blessings needful to salvation as Faith Repentance Forgiveness of sins c. strength against Temptations c These we are absolutely to believe we shall receive and obtain of God at least so far and in such a measure as is necessary for our salvation 2. Temporal Blessings of this life as health wealth outward peace deliverance from outward afflictions c. Now these we are also to believe we shall receive yet not absolutely but so far only as stands with the Will of God and so far as he doth see them to be good and fit for us Vse 1 Use 1. See again the necessity of Faith in all such as desire to pray to God aright and that none can truly and acceptably pray to God or call on his Name but such as have faith to believe and be perswaded that God will grant their Petitions so far as stands with his Will c. without this Faith how can they look to be heard or accepted Nay on the contrary they dishonour God by doubting and not believing that he will grant their Petitions yea this is a mocking of God to come and ask those things which they do not believe he will give unto them If one of us should thus go with a Petition to the King or some great Man telling him at first that we do not believe he will grant our Sute c. would it not be taken as an indignity c Use 2 Vse 2. Labour for this perswasion of Faith in all our prayers that God will hear and grant our requests at least so far as stands with his blessed Will and makes for his glory and our good and salvation This is the way to prevail with God and to obtain our desires c. Grounds of this Faith and Assurance in Prayer 1. Gods Wisdom and Providence knowing and taking special notice of all our wants even before we ask Matth. 6. 8. Your Father knoweth what things ye have need of before ye ask him 2. His Almighty Power being able to give us whatsoever we ask and stand in need of though never so hard and difficult to be obtained as may seem to us Ephes 3. 20. Able to do abundantly above all we ask c. This our Saviour Christ looked at in his prayer Mark 14. 36. Abbâ— Father all things are possible to thee And in the Lord's Prayer we are taught thus to conclude For thine is the Kingdom and the power c. 3. His gracious Promise to hear and grant our requests Matth. 7. 7. Ask and ye shall have c. Psal 50. 15. Call upon me in the day of trouble and I will deliver thee c. Joh. 16. 24. Hitherto ye have asked nothing in my Name ask and ye shall receive And in this place we have in hand Yea further there is a Promise that God will hear us even before we ask so ready is he to grant our petitions Esay 65. 24. Before they call I will answer and whilest they are yet speaking I will hear 4. The Merits and Mediation of Christ who maketh continual intercession for us in heaven to his Father yea he is gone of purpose into Heaven that he may there appear in the presence of God for us Heb. 9. 24. Rev. 8. 3 The Angel that offereth incense with the prayers of the Saints Now followeth the fourth and last thing in this Verse which is the Reason by which our Saviour enforceth this Exhortation of his Disciples to faith in prayer from the Promise annexed That if they pray in faith they shall obtain the things they ask in these words And ye shall have them Observ Observ Such as pray in faith believing and being perswaded that God will grant their requests are sure to obtain the things they ask This our Saviour here promiseth to his Discipes And the like promise we have elsewhere Jam. 1. 5. If any lack wisdom let him ask of God that giveth to all men liberally c. and it shall be given him so that he ask in faith as is required Verse 6. So Jam. 5. 15. Hence is that 1 Joh. 5. 15. If we know that he hear us whatsoever we ask we know that we have the petitions that we desire of him viz. if we pray in faith Reas 1 Reason 1. God hath promised to hear such prayers as are made in faith and he is true in his Word and Promise Ergo c. Reas 2 Reas 2. By believing that God will grant our Petitions we honour God and he will honour us by granting them 1 Sam. 2. 30. Reas 3 Reas 3. They pray in the Name of Christ c. Object Object Gods Children do not alwayes obtain those things which they ask of God in prayer though they pray in faith 2 Cor. 12. 8 9. Paul prayed thrice for removal of that thorn in his flesh c. and yet it was not removed at least not at first or so soon as he desired Answ Answ 1. God's Promise to â—ear and grant our Petitions when we pray in faith is not absolute but with limitation viz. so far as stands with Gods Will and as he sees that good and fit for us which we ask no farther 2. Though he do not alwayes give those things we ask yet something else which is as good yea better for us Though he hear us not alwayes ad voluntatem nostram yet alwayes ad salutem See this in Paul's example before alledged Though he did not grant the very thing he asked viz. the removall of that temptation yet he gave him grace and strength to bear and stand against
it which was as good and better for the Apostle at that time So when we pray in faith for deliverance out of some crosse or affliction if he do not give deliverance yet he gives strength and patience to bear it c. 3. Though God do not presently or forthwith give unto his Children those things which they ask in Faith yet he may and doth sometimes give them afterward yea long after they have Prayed for them Vse Use Great comfort and incouragement to us in all our Prayers so far forth as we can and do offer them up to God in true Faith believing that our persons being accepted in Christ he doth also accept our Prayers and will grant our sutes and supplications If we thus pray we shall not we do not pray in vain but are sure to be heard yea to obtain our desires yea whatsoever we ask though never so hard and difficult to be obtained for so it is here said What things soever c. at least so far as stands with Gods will and is good and fit for us God sayes to us According to thy Faith so be it unto thee What a comfort is this to us in all our Faithfull Prayers yea though thy Faith be but weak yet if true and sincere it shall make thy Prayer effectual and powerful with God as the Prayer of Jacob was when he wrestled with God and obtained a Blessing c. So shalt thou if thou wrestle as he did by Faith and Prayer c. Never was any Faithfull Prayer made in vain nor did return from God empty but alwayes prevailed either for that which was asked or for something else much better and more for Gods glory and the good of the party praying Mark 11. 25. And when ye stand Praying forgive if ye have ought against any that your Father April 25. 1630. also which is in heaven may forgive you your Trespasses IN the former verse our Saviour exhorted his Disciples to the practice or exercise of Faith in Prayer shewing withal the power and efficacy of that Prayer which is made in Faith that it is effectual to obtain whatsoever we ask of God agreeable to his will Now having thus made mention of Prayer as the ordinary and principal means next unto Faith for the obtaining of all things needfull at the hands of God he takes occasion in ver 25 26. to insist further upon this duty of Prayer and as before he required them to pray in Faith that is with a firm perswasion that they should obtain their desires if they would have their Prayers effectuall so now he requires of them the practice of a further duty in prayer to the end their Prayers may be acceptable to God and effectual for the obtaining of those things they desired and stood in need of and that is the practice of brotherly love in free forgiving of wrongs and injuries done unto them and to this he now exhorteth them Where 1. Consider the exhortation it self in these words And when ye stand Praying forgive if ye have ought against any 2. A twofold reason added to strengthen the exhortation 1. From the benefit and good which should hereupon follow viz. the pardon of their sins at the hands of God That your Father also c. 2. From the contrary hurt and danger like to ensue if they do not forgive such as offend and wrong them Then they shall not be forgiven of God ver 26. But if you do not forgive c. First of the exhortation it self When ye stand Our Saviour seems to allude to the common custome of the Jews in those times which was to stand in time of Prayer For although it is not likely that they did alwayes or constantly use this gesture of standing at Prayer but that they did sometimes also use other gestures especially the gesture of kneeling as may be gathered from Daniel's practice Dan. 6. 10. and from the practice of our Saviour Luke 22. 41. Yet notwithstanding it seems most probable that this gesture of standing at Prayer was very common and usual with them in those times especially in their publick and solemn Prayers as may be gathered from this and other places of the New Testament where this gesture is mentioned as Matth. 6. 5. Hypocrites love to pray standing in the Synagogues and corners of the streets that they may be seen of men c. Luke 18. 11-13 Both the Pharisee and the Publican are said to stand praying in the Temple And the reasons why they so often used this gesture of standing at Prayer seem to be these 1. Because this was a very ancient custome and practice in the Church as may appear even in Solomons time who stood and Prayed that solemn Prayer 2 Chron. 6. 12. And 2 King 5. 11. Naaman sayes of the Prophet Elisha I thought he will come out to me and stand and call on the name of the Lord his God c. 2. Because it was in it self a decent and reverent gesture by which they professed and testified their obedience and dutifulness towards God as servants standing before their Master ready to do his will as it is said of Solomons servants 1 King 10. 8. Vide Drus in Matth. 6. 5. When ye stand Praying That is when ye are about the exercise of Prayer setting your selves to the performance of it in any special or solemn manner especially in publick for that our Saviour seems chiefly to have relation to in these words yet so as under this he comprehends all kind of Prayers as well private as publick Forgive See that ye do freely remit and pardon such as are your enemies or have done you any wrong laying aside all malice and grudg of mind and all purpose and desire of revenge against such as are your enemies If ye have ought against any If ye have any matter of just complaint or controversy against any other whatsoever for any kind of offence wrong or injury done unto you So Matth. 5. 23. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee c. See also Col. 3. 13. In the words explained consider three things 1. A description of Prayer by the outward gesture then commonly used amongst the Jews viz. standing When ye stand and Pray 2. A special duty which our Saviour requireth of his Disciples to be practised in time of Prayer or whensoever they should be therein imployed and that is to forgive whatsoever offences and wrongs had bin done against them by others When ye Pray forgive c. 3. The extent of the duty to all persons that had wronged or offended them and to all wrongs and offences committed against them If ye have any thing against any man Of the first Our Saviour Christ doth not here disallow the gesture of standing in Prayer being then much used amongst the Jews especially in publick Prayer but he doth rather allow and justify it being as it was
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
them That is that by this gesture they might testify against them the greatness and hainousness of their sin and to convince them thereof and consequently to denounce the fearfull Judgment of God which should come upon them for the same if they Repented not of it Doct. 1 Doctr. 1. In that our Saviour will have his Apostles to convince the Consciences of wicked contemners by testifying against them the grievousness of their sin and the Judgment of God like to fall upon them before this Judgment come to be executed upon them Hence we may observe the manner and order of the Lord 's proceeding to punish sinners for their sins that he doth usually first convince their Consciences of their sins by some means or other and giveth them warning before-hand of his Judgments like to fall upon them if they repent not this the Lord doth usually before he do actually inflict punishment Thus he convinced the old World by the Preaching of Noah before he brought the Floud upon them and the Jews by the Preaching of sundry Prophets before he brought the Captivity on them and the Ninevites by the Preaching of Jonah and Nahum before he destroyed their City Reasons why the Lord dealeth thus 1. That his Justice in proceeding against the wicked may more plainly appear 2. That his mercy and goodness also toward sinners may be manifested in that he doth not proceed in such rigour of justice against them as he might but in Judgment remembreth mercy 3. That by this means if it be possible such sinners may be humbled and brought to true repentance or otherwise be left without all excuse Use 1 Use 1. Acknowledg and make right use of the Lord 's just and merciful proceeding with us Let it move us in time to turn to him c. Vse 2 Use 2. This must teach all such as have a calling to punish sin in others to imitate the Lord's just and merciful proceeding herein not inflicting actual punishment till they have first by sufficient evidence and testimony convinced the consciences of such offenders and given them warning of the punishment due to their offences Thus ought Magistrates and Judges in the Commonwealth to proceed in executing punishment upon Malefactors thus also should Parents and Masters proceed in ministring correction to children and servants They should not strike before they speak as some use to do nor give correction before they have given warning that is before they have sufficiently admonished the offenders and convinced them of their fault and offence by clear and evident proof Doctr. 2 Doctr. 2. Further we learn here That the Lord can make the very sensless creatures sufficient Witnesses to testifie against the sins of the wicked and to convince their consciences thereof even the dust of the earth shaken from the feet of the Apostles to be a witness against contemners of the Gospel Esay 1. 2. The Heavens and Earth are called as Witnesses against the rebellious Jews Hab. 2. 11. The stone out of the wall and the timber shall cry against covetous oppressours And James 5. 3. The very rust of their gold and silver shall be a witness against such Vse 1 Vse 1. Terrour to all wicked men to consider how many witnesses the Lord hath ready to testifie against them at the day of accompt when he shall enter into Judgment with them for their sins not onely the Devil and their own conscience but even the insensible Creatures shall the Lord stir up as Witnesses against them the Earth upon which they have trampled the ayr in which they have breathed when they were about the practise of sin yea and all other insensible Creatures in Heaven and Earth shall rise in Judgment to testifie against them The very Walls and Pillars of Churches shall witness against contemners of the Word Therefore it shall be impossible for them to hide their sins or to escape Gods fearful Judgment Let this move all such speedily to repent of their sins and to sue unto God in Christ for pardon of them that being freed from the guilt of them and reconciled to God they need not fear the testimony which Satan or their own conscience or any of Gods Creatures can give against them at the day of Judgment This is the way to stop the mouths of all these Witnesses Use 2 Use 2. Fear to offend and sin against God though we might do it never so secretly so as none but God and our conscience know of it for God is greater then our conscience and is able to convince it of sin even by the testimony of dumb and sensless Creatures he can give them a voyce sufficient to cry aloud against thy most secret sins both in this life and at the day of Judgment See Gen. 4. 10. So much of the end why our Saviour willeth his Apostles to shake off the dust of their feet before the contemners of them and their Doctrine that it might be a witness against them Now to speak of the ratifying of that testimony by a fearful threatening of Judgment denounced by our Saviour's own mouth against such contemners in these words Verily I say unto you It shall be more tolerable for Sodome c. In which words consider 1. The manner of denouncing with an Asseveration Verily I say unto you Which asseveration or earnest avouching of the matter and that upon his own Word and by his own Authority doth shew the certainty of the Judgment threatned Touching this kind of asseveration see before Chap. 3. 28. 2. Consider the Matter or Judgment threatned by our Saviour which is amplified 1. By the measure or grievousness of it set forth by comparing it with the Judgment to be inflicted upon Sodome and Gomorrha and aggravating it above that It shall be easier for Sodome c. 2. By the time when it shall be fully executed at the day of Judgment It shall be more tolerable for Sodome and Gomorrha That is The Condemnation Judgment or Punishment of the people of those Cities shall be more easie to bear and not so heavy and grievous as the punishment of those that contemned the Apostles and their Doctrine The Cities Sodome and Gomorrha are named for the Inhabitants of them And our Saviour compareth the Judgments which should come upon contemners of the Gospel with the Judgment that shall be inflicted on the people of Sodom and Gomorrha at the day of Judgment because in Scripture the people of those Cities are recorded and branded for haynous and grievous sinners as Gen. 13. 13. They were exceedingly wicked before God and Ezek. 16. 49. their grievous sins are particularly mentioned And as the haynousness of their sins so also the grievousnesse of Gods Judgment upon them for their sins is in Scripture recorded in special manner and set out as an extraordinary pattern of Gods speciall vengeance as may appear Gen. 19. 24. where the extraordinary temporal Judgment of fire and brimstone rained from Heaven upon them
is recorded and Jude Vers 7. where they are said to be set forth as an Example of God's Judgment suffering the vengeance of eternall fire Therefore our Saviour the more to aggravate the sin and punishment of contemners of the Gospel doth make choyce of this special example of the Sodomites and Gomorrheans punishment by comparison whereof he doth set forth the grievousness of the other shewing that it shall not only be equal to the punishment of Sodome and Gomorrha but that it shall exceed it in measure and greatness Quest Quest Why doth our Saviour threatne more grievous punishment to the contemners of the Apostles and their Doctrine then to them of Sodom c Answ Answ Because their sin was greater and more haynous than the sins of Sodom and Gomorrha And that in these respects chiefly 1. The Jews had more excellent means to work faith and repentance in them and to bring them to salvation than the Sodomites had For they had the Gospel of Christ and the Doctrine of Faith and Repentance plainly preached to them by the Apostles and confirmed by Miracles Whereas the Sodomites had neither the Gospel nor the Law preached to them either by the Apostles or by the Prophets Therefore they shewed greater unthankfulness against God than the Sodomites 2. The sins of the Sodomites were committed against the Law only and not directly against the written Law which was not given unto them being Gentiles but only against the Law of Nature Whereas the sin of the Jews in rejecting the Apostles and their doctrine was directly against the Gospel and so in that respect more haynous Mark 6. 11. Verily I say unto you It shall be more tolerable for Sodom and Gomorrha c. April 15. 1621. Doctr. IN that our Saviour with his own mouth here denounceth so fearful a Judgment against such as should reject his Apostles and their Doctrine We learn That God will most sharply and severely punish such as contemn his Word and faithfull Ministers All that are guilty of this haynous sin and do live and continue in it without repentance must look for this That the Lord will severely punish it in them Heb. 2. 2. If the Word spoken by Angels were stedfast and every transgression and disobedience received a just recompence of reward How shall we escape the Judgment of God if we neglect so great salvation which began at first to be spoken by the Lord c. So Heb. 12. 25. If they escaped not who refused him that spake on earth that is Moses much more shall not we escape if we turn away from him that speaketh from Heaven So Act. 13. 40. Paul sharply threateneth them of Antioch for this sin of contemning the Word Beware sayes he lest that come upon you which is spoken of by the Prophets Behold ye despisers and wonder and perish More particularly we must know That the Lord will sharply punish the contempt of his Word and Ministers both in this life and after this life 1. In this life with grievous temporal Judgments for so he hath ever used to do as appears by sundry Examples in Scripture Thus the Old World of the ungodly in Noah's time which contemned his preaching was drowned in that general Flood Thus also the Lord most severely punished Pharaoh Saul and Ahab with temporal Plagues and Judgments for contemning and rejecting his Word sent to them by Moses Samuel and Eliah Thus the people of the Jews were punished with 70 years Captivity in Babylon for contemning the Word of the Lord and his Prophets as appeareth 2 Chron. 36. 16. 2. After this life in Hell the Lord will most severely judge and punish the contemners of his Word with eternal damnation of soul and body and that in a very high degree and measure even greater than that of Sodom and Gomorrha as our Saviour here avoucheth and threateneth So Matth. 11. 23. Capernaum for contempt of the Doctrine and Miracles of Christ is threatened to be brought down to Hell it self Use 1 Use 1. Terrour to such as are guilty of this contempt of the Word of God and faithful Ministers of it their estate is fearfull so long as they continue in this sin the wrath of God abideth on them his fearfull and heavy Judgments hang over their heads in this life and after this life they lye open unto them and are in danger of them every day and hour yea these Judgments of God shall most certainly fall upon them if they repent not speedily of this sin Our Saviour himself hath not only said it with his own mouth but sealed it with a vehement asseveration Verily it shall be easier for Sodom c. Therefore let not contemners of the Word think to escape the Wrath and Judgment of God if they continue in that sin they shall certainly find and feel to their cost that the Lord will be true in his Word and Threatening denounced against them Whosoever they be that live in contempt of the Word of God and of the Ministery of it let them not think to escape though they be never so great in power dignity wealth yet their greatness cannot exempt them from God's heavy wrath The Lord hath severely punished the contempt of his Word in the greatest persons even in Kings and Princes as in Pharaoh Saul Ahab c. See Psal 2. How much less shall meaner persons think to escape if they be guilty of this sin and live in it Well let all contemners of the Word of God think well of this Such as esteem leightly of the Ministery of the Word as if it were a matter needless or that they might live without it well enough and therefore do not desire to be instructed in it but are rather ready to say unto God with those Job 21. 14. Depart from us we desire not the knowledg of thy wayes Such as think they have too much preaching such as are careless and negligent in coming to hear the Word when it is taught or make no conscience to believe imbrace and yield obedience to it let all such contemners consider well of their own fearful estate before God so long as they live in this grievous sin that they are under the heavy wrath of God Therefore let not such flatter themselves in their estate though perhaps they may for a time enjoy outward prosperity though the Lord let them alone in this sin for a while yet let them be sure of it that his heavy Judgment shall seize upon them to the full if they repent not speedily Though he suffer them for a time to contemn his Word yea to contemn his own Majesty by contemning his Word yet he will not alwayes suffer them so to do but will most severely judg them for this haynous sin Let them therefore tremble to think hereof and fear to continue in this their sin but let them speedily and unseignedly repent of it humbling themselves to God and craving pardon for this sin and for