Place Calling or Office in the Church forasmuch as no outward Calling or Office can exempt any man from Errour but to build our Faith and Religion only upon the written Word of God which is the Word of Truth and cannot deceive or lead us into Errour Observ 4 Observ 4. In that the ground and cause of this Errour of the Scribes was their mis-understanding of that place of the Prophet Malachy before alledged hence we are taught what is one main cause of all Errours and corrupt Opinions of men in matters of Faith viz. The Ignorance or misconceiving of the true sense of the Scriptures See this handled Chap. 8. 28. Mark 9. 12. And he answered and told them Eliasverily cometh first c. Nov. 19. 1626. IN this Verse and the next is laid down our Saviour's Answer to the Question of the three Disciples propounded to him in the former Verse touching the Opinion and Doctrine of the Scribes conceâ—ning the coming of Elias before the coming and manifestation of the Kingdom of the Messiah In which Answer our Saviour resolveth the doubt moved by the Disciples and withal discovereth and confuteth the Errour of the Scribes The Answer consisteth of three parts 1. A Concession or granting of that to be in some sort true which the Scribes taught touching the coming of Elias that he was indeed to come before the Messiah 2. A further declaration or shewing both of the end of Elias his coming or what he should do at his coming He should restore all things And also what he should suffer or what ill entertainment he should find in the World at his coming namely that he should suffer such abuses at the hands of wicked men as Christ himself was to suffer according to the Scriptures 3. A plain discovery and confutation of the Errour of the Scribes teaching and holding that Elias was not yet come c. This our Saviour confuteth by avouching that he was already come and had suffered c. Of the first He answered and told them c. Though the Disciples in moving the former Question discovered much Ignorance and Weakness yet our Saviour beareth with them and gently answereth them shewing himself ready and forward to resolve and satisfy them in the matter they doubted of Elias verily cometh first q. d. It is true in some sense which the Scribes say and I grant it to be so as the Prophet Malachi fore-told that Elias ought indeed to come first that is before the coming of the Messiah Here note that our Saviour doth not speak of Elias in that sense as the Scribes did in affirming that he was to come before the Messiah For the Scribes understood this of the coming of the Prophet Elias himself in his own Person to live upon Earth again but our Saviour under the Name of Elias understandeth John Baptist the Fore-runner or Harbinger of Christ even as the Propet Malachi also doth Chap. 4. 5. before alledged calling him by the Name of Elias and affirming that this Elias that is to say John Baptist ought indeed to come before the Messiah That this is our Saviour's meaning is plain and clear Matth. 17. 13. where it is expresly affirmed by the Evangelist that the Disciples understood our Saviour's words in this sense viz. That he did not speak of Elias himself in his own Person but of John Baptist whom he called by the Name of Elias So also Mat. 11. 14. All the Prophets and the Law prophesied till John And if ye will receive it this is Elias which was for to come Quest Quest. Why doth the Prophet Malachi in the place before alledged and our Saviour in this place call John Baptist by the Name of Elias Answ Answ This Name is given to John in regard of the resemblance and likeness that was between him and Elias in sundry things As 1. In excellency of gifts and graces of the Spirit in which John Baptist resembled Elias in which respect it is said Luke 1. 17. that he should go before the Lord in the Spirit and Power of Elias Especially John resembled Elias in his great and fervent Zeal for God's Glory for as Elias was zealous for the Lord of Hosts 1 King 19. 10. and testified his Zeal by reproving Sin and setting himself against it even in the highest Persons as in King Ahab and â—esabell his Wife so also did John shew his fervent zeal in like manner by reproving sin plainly in the greatest Persons as not only in the Pharisees and Sadduces which came to his Baptism but also in Herod himself and Herodias his Wife 2. John resembled Elias in this that as Elias living in a very corrupt Age of the Church waâ— a special Instrument and means of reforming the abuse and corruptions reigning in those times and of restoring the decayed state of Religion so also John Baptist was stirred up of God in very corrupt times of the Church and was appointed as a special means of restoring the corrupt and decayed state thereof as appeareâ—h by the words immediately following this Text. 3. John resembled Elias in the manner of his outward Life and Conversation amongst men viz. In the strictness and austerity of it and particularly in his very Diet and Apparel As Elias was a man of a strict and spare Diet as may appear 1 King 19. 6. so was John also for his Meat was Locusts and wild-Hony And as Elias was cloathed in a hairy Garment in which respect he is said to be a rough or hairy man and was girt with a Girdle of Leather 2 King 1. 8. so also was John Baptist cloathed with Camel's haire and had a Girdle of a skin about his Loyns as we heard Chap. 1. Again as Elias lived for a time in the Wilderness whither he was forced to fly for his life being persecuted by Jesabel so likewise John Baptist both lived and preached in the Wilderness of Judea as we heard Chap. 1. 4. Lastly as Elias was hated and persecuted by Ahab and Jesabel and suffered much at their hands for his zeal and faithfulness in his Ministry so also did John suffer much for the same cause being hated of Herodias and imprisoned and put to death by Herod Now further when it is said here that Elias that is to say John Baptist was not onely to come but to come first This is to be understood in respect or relation to the time of Christ's Birth or coming into â—he World that John was to come before him in time that is to say to be born and to live on Earth before Châ—ist for the space of six Months as appeareth Luke 1. 26. 36. as also to exercise his Ministeriall Office of Preaching and Baptising some space of time before Christ himself Quest Quest Wherefore or to what end was John Baptist appointed to come before Christ that is to be born and to preach before him Answ Answ That he might be as a Harbinger to prepare the way for Christ that
in sin Therefore if thou wouldest have thy heart melted and softned with godly sorrow for sin attend diligently to this Word on all occasions â—osiah's heart melted at the hearing of the Law read 2 King 22. much more shall the hearing of the Word preached melt the heart if thou hear conscionably Be carefull therefore to hear it often and in hearing labour to apply to thy conscience both the threatnings of the Law and the sweet promises of the Gospel The former to humble thee and strike thy heart with remorse for sin and the latter to raise thee up with comfort and to work Faith in thee 3. Meditate much and often of the infinite and unspeakable Mercy of God toward penitent Sinners Exod. 34. 6. The Lord the Lord God mercifull and gracious forgiving iniquity c. The consideration of this aboundant mercy of God toward such as Repent is a speciall means to break the stony heart of a Sinner and to work it unto godly sorrow and there will never be any true sorrow or heart-break for sin untill there be a serious consideration and some true apprehension of God's infinite mercy for the pardoning of sinne 4. Meditate seriously of the bitter Sufferings of Christ and of that heavy wrath of God which He indured in Soul and Body for our sins Look at Christ Jesus sweating drops of Blood and bleeding and dying upon the Crosse and crying out My God my God why hast thou forsaken me and this will soften thy heart and bring it to godly remorse for thy sins if any thing in the World will do it It is reported That the blood of a Goat while it is warm will break the hardest Adamant so the blood of Christ apprehended by Faith and applyed to the conscience will break the hardest heart in pieces with godly sorrow for sinne 5. We are to use Christian Admonitions and Exhortations one to another If we see others fall into any sin admonish and tell them of it in loving manner and exhort them to Repent of it and if others in like case admonish and exhort us let us hearken to it This is one excellent means to keep us from being hardened in sin Hebr. 3. 13. Exhort one another daily c. lest any be hardened c. 6. Lastly Be carefull to avoid the causes of hardness of heart Especially these 1. Custom in sin for as a way or path the more it is trodden and trampled upon the harder it waxeth so the more any do inure themselves to the practise of any sin as swearing lying drunkennesse uncleannesse c. the harder their hearts will grow It is reported concerning Mithridates that through the custom of drinking Poyson he made it so familiar to him that he drank it without danger So the Wicked by custom in swearing uncleannesse c. make these sin so familiar to them that they can swallow them without all remorse of conscience Beware then of this custom in any sin least it harden thy heart 2. Take heed of sinning against knowledge and against the light of conscience yea though it be but of a naturall conscience for all such sins against knowledge do exceedingly harden the heart This we see in David who sinning against his conscience by Adultery and Murder his heart was so hardened thereby that it was almost a year before he did throughly repent and recover himself from that dangerous Fall 3. Lastly Take heed of negligence and coldness in religious exercises of prayer hearing reading c. For if either we begin to omit or else slightly to perform these Duties by which our hearts should be daily softned and kept tender then by little and little we shall become dangerously hardened So much of the first thing in this Verse namely the carriage of our Saviour Christ toward the Scribes and Pharisees Now follows the second and third thing namely his behaviour toward the man which had the withered hand bidding him to stretch out his hand together with the event which followed He stretched it out and it was made whole as the other I shall speak very briefly of both these together Stretch forth c. He did not touch him as he did some others which he cured at other times but he onely spake the word bidding him stretch forth his hand and it was presently cured this was to the end the Miracle might appear the greater and the more to set forth Christ's Power By the way note the difference between this withered hand and that of Jeroboam 1 King 13. 4. For he could not pull in his hand c. Observ Observ Our Saviour Christ hath absolute Power over all bodily Diseases and Infirmities to cure them and to take them away Miraculously and without means onely with a word speaking as here we see See this before observed Chap. 2. Ver. 11. Use 1 Use 1. This proves Him to be true God c. Use 2 Use 2. Comfort to the Faithfull in all bodily Diseases and Sicknesses though never so dangerous deadly or hard to be cured Christ hath Power over them to cure them either with means or without means Though we see no ordinary means to help us yet rely upon Christ by Faith for help Though all Physitians forsake us yet Christ can heal us and He will do it if it be for our good to be cured onely seek to Him by the prayer of Faith c. Although we are not now to look for Miracles yet the arm of Christ is not shortned Therefore rely on Him when means fail Mark 3. 6. And the Pharisees departed and straightway took Counsell c. Sept. 19. 1619. HItherto of the first part of this Chapter touching the Miracle wrought by our Saviour in curing him that had the withered hand Now followeth the second part namely Certain consequents which followed thereupon unto Ver. 13. The Consequents are four 1. The conspiracy of the Pharisees and Herodiars against our Saviour to destroy Him Ver. 6. 2. Our Saviour Christs escaping from them by departing to the Sea in the beginning of the seventh Verse 3. The flocking of a great multitude after him thither v. 7. 8. 4. A remedy used by our Saviour to prevent the peoples thronging of him in that he commanded his Disciples that a little Ship should wait for him c. ver 9. And this is further amplified by setting down the reason of the great concourse of people unto him Verse 10 11 12. Namely because he wrought many Miracles Touching the first consequent which is the conspiracy of the Pharisees and Herodians against Christ in this 6. ver we may consider 4 things 1. The persons that conspired The Pharisees with the Herodians 2. The manner of their conspiring They took Counsell together 3. The Circumstance of time straightway 4. The matter which they plotted To destroy him First of the persons The Pharisees Of these we have heard before ch 2. v. 24. Herodians Who these were is somewhat doubtfull Some think they
of season so must private Christians be ready to hear it upon all occasions yea we must redeem time and borrow it from our worldly businesses yea from our meat drink and sleep to bestow it on Spiritual Duties Means to stir us up and to quicken us to this diligence in holy Duties 1. Labour to find delight and sweetness in them as in hearing the Word Prayer c. Let it be our meat and drink to do these Duties Job 23. 12. I esteemed the Words of his mouth more then my necessary food The Word of God was sweeter to David then Hony c. Esay 58. If thou call the Sabbath a delight c. 2. Consider the excellency of the Duties in themselves being such as tend most directly of all other to Gods Glory and to the furtherance of our own Salvation c. 3. Think often of the excellent reward promised See Gal. 6. 9. and 2 Tim. 4. 7. 4. How diligent and painfull Worldly men are in following earthly businesses c. rising early going late to bed c. yea How forward and diligent are the wicked in committing sin The Drunkard riseth early c. Esay 5. It is meat and drink to them to do wickedly Prov. 4. 16 17. They sleep not except they have done mischief c. They eat the Bread of Iniquity c. So much of the 20th verse Ver. 21. And when his Friends c. The third consequent of the Election of the Apostles is The ignorant and rash censure of our Saviours Kinsfolk concerning him judging him to be beside himself c. His Friends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is those of his Kindred or Family sic Beza in locum et Jansen When they heard of it Viz. How the multitude flocked unto him to the house at such an unseasonable time and yet that he did not put them back or send them away frustrate without that they came for but was so earnest in teaching them and in working Miracles that he neglected to eat bread hereupon they rashly perversly and foolishly concluded with themselves that he was out of his right mind or beside himself and therefore they went out to hold him That is to keep him safe from hut and danger Vide Danaei quaest in Marcum The reason of this ignorant and perverse censure of theirs was because they did not as yet believe in him as it is said plainly Joh. 7. 5. No marvail therefore if they judged so uncharitably and foolishly of him seeing it is likely they were as yet Carnall and Unregenerate persons being void of true Faith Which of his Kindred they were is uncertain c. See Beza Aliter interpretatur hunc locum Casaub contra Baron exerc 14. sect 17. quem vide et Gualterum Observ 1 Observ 1. See here in these Kinsfolks of Christ's what is the ignorant and perverse Judgment of the World and Carnall men concerning true Zeal and forwardness in Religious Duties they are so far from esteeming of it as they ought that they judge it to be meer folly or madness Thus the Zeal and vehemency of the Holy Prophets and Apostles was judged of wicked men to be very madness and they were esteemed as frantick men 2 King 9. 11. One asked Jehu wherefore that mad fellow came to him meaning the Prophet that came by Gods appointment to Anoint Jehu to be King of Israel So some judged of Paul 2 Cor. 5. 13. Whether we be besides our selves it is to God c. So Festus judged him to be mad for his zealous Preaching Act. 26. 24. So Micholl thought David a Fool for Dancing c. 2 Sam. 6. See 1 Cor. 4. 10. Reas Reas 1 Cor. 2. 14. The natural man receiveth not the things that are of the Spirit of God for they are foolishness unto him neither can he know them c. Use 1 Use 1. See the miserable blindness of our corrupt nature in the things of God so far from discerning or judging aright of them that it judgeth them no better then folly and madness The Wisdome of God seems Folly to the Carnal man The Preaching of the Gospell which God in great Wisdome hath ordained to save men by yet the World accounts it foolishness 1 Cor. 1. 21. Yea the Gospell it self though it be called the Wisdome of God yet it is foolishness in the corrupt judgment of the Carnall man Labour to see and to bewail this great and fearfull blindness of our Nature which hath so besotted our minds and perverted our judgments in Spiritual things Vse 2 Vse 2. Think not strange nor be offended at the matter though we be thus censured of Carnal men of the World What though such profane ones judge our Zeal and forwardness in Religion to be folly and madness What if they accompt it folly in Ministers to be so Zealous and diligent in Preaching What if they think it madness in the people to be so Zealous and forward in going after Sermons Yet for all this let none be discouraged by such censures knowing that Carnal men can no more judge of these things then a blind man of Colours The truth is they themselves are fools and stark blind in these matters yea they are very Frantick men so to judge therefore let us not regard but contemn their censures If our Saviour Christ and the Prophets and Apostles were accompted as Fools and madd men for their holy Zeal and forwardness in well doing let not us stumble at all at it though we be so censured but resolve and say with our selves If this be madness and folly to be Zealous and forward in Preaching in Hearing c. We will yet be more mad and foolish c. Observ 2 Observ 2. In that these were Kinsfolks of Christ's by natural birth and yet shewed themselves to be unbelievers and Carnall men by passing so perverse and wicked a censure upon him We may hence gather That true Faith and saving Grace is not propagated by natural Birth neither is it conveyed from one to another by natural kindred or bloud for then these being of Christ's kindred could not have bin void of it as they shewed themselves to be Joh. 1. 13. True Believers are said to be born not of Bloud nor of the will of the Flesh nor of the will of man but of God Joh. 3. 6. That which is born of Flesh is Flesh c. Whosoever is born or begotten of man or of the naturall seed of man that person must needs be carnal and sinfull so far forth as he is so born or begotten The reason hereof is because Regenerate and Sanctifyed persons do beger Children not as they are Regenerate and Sanctified but as they are men and Women simply considered in the state of corrupt Nature therefore albeit they convey their nature unto them by naturall Birth and Generation yet they cannot by the same natural Birth convey Grace and Holiness to them Non nascimur sed renascimur Christiani as Hierome saith
Prophet Jeremy Jer. 1. 6. and in Jonah Chap. 1. 3. flying to Tarshish when he was commanded to go preach against Nineveh But as it is presumption for Ministers of the Word to run before they are sent so it is disobedience against God not to go and preach and do other Ministerial duties when they are sent and qualified with gifts fit for the Ministery Here also others are reproved who being called to any other place or office wherein they should glorifie God and do him service do neglect or omit the duties required of them in those places or make delayes and excuses when they should perform them So much of the Apostles going forth upon Christ's Command to execute their Apostolical Office Now to speak of the parts of that Office which they executed And first of their Preaching which is amplified by the matter or object of it the Doctrine which they preached the doctrine of Repentance They preached that men should repent First of the Ministerial act of Preaching and then of the object or matter of it Doctr. Doctr. In that here is mention of the Apostles preaching of the Gospel yea it is mentioned in the first place as a main and principal part of their Apostolical Office hence Observe the dignity and excellency of this Ministerial work of preaching So excellent and worthy a work that the Apostles themselves were exercised in it yea it was the principal part of their Office 1 Cor. 1. 17. Paul sayes Christ sent him not to baptize but to preach the Gospel that is principally to preach the Gospel yea not onely the Apostles of Christ but Christ himself being on earth spent a good part of his life in this holy Function as we have heard before Chap. 1. Verse 14. which doth greatly set forth the dignity and excellency of this work Therefore also Solomon a King thought it no disgrace but rather an honour to himself to be called Ecclesiastes or The Preacher Therefore also 1 Cor. 14. 1. the Apostle bids us desire the gift of Prophecy above all other spiritual gifts Use 1 Use 1. See then that none should think themselves too good or too great to be exercised in this work of the Ministery though they be of never so great birth or wealth it is no disparagement but an honour to them if they be called to be Preachers of the Word Use 2 Use 2. This should encourage Ministers of the Word to diligence and painfulness in this part of their Ministerial Office above all other according to that strait charge given by Paul to Timothy 2 Tim. 4. 1. The very excellency and dignity of the Office of preaching the Word should stir them up to diligence therein Use 3 Use 3. Take heed of contemning this excellent work of the Ministery of thinking meanly of it 1 Thess 5. 20. Despise not Prophesying but esteem highly of it as a special gift bestowed of God upon the Church for the good and salvation of it Ephes 4. 11. And esteem well not only of the Work or Office of Preaching it self but even of the persons of Gods faithful Ministers for their works sake 1 Thess 5. 13. So much of the act of Preaching Now followeth the Matter or Doctrine which they Preached That men should repent The Evangelist doth not here mention all the parts or branches of their doctrine for they preached also the doctrine of the coming of the Messiah as they are expresly commanded Matth. 10. 7. and no doubt but they also preached the doctrine or faith in Christ stirring up the people to believe in him Luke 9. 6. They preached the Gospel Now the Gospel comprehends the doctrine of faith as well as of repentance yea the doctrine of faith is the principal and most necessary part of the Gospel Therefore when the Evangelist saith They preached that men should repent he speaketh by the figure Synecdoche naming one special part or branch of their doctrine for the whole Doctrine of the Gospel which they taught Quest Quest Why doth he mention the doctrine of Repentance and not rather the doctrine of Faith Answ Answ Because as it is most likely the Apostles did in the first place teach and urge the Doctrine of Repentance unto the people after the example of John Baptist Matth. 3. 2. and of Christ himself Matth. 4. 17. and Mark 1. 15. The Reason whereof is likely to be this Because howsoever Faith be the first Grace in order of Nature and the Doctrine of Faith the principal Doctrine yet Repentance is that Grace which doth first appear outwardly by the fruits of it and by which the truth and soundness of Faith is also manifested Touching the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated to Repent it is such a word as doth properly signifie to change ones Mind or to become more wise then he was before and so it serveth very fitly to expresse the nature and practise of true Repentance Now here before we come to the particular Instructions to be gathered from the words we have good occasion offered to speak somewhat in general touching the Nature and practise of Repentance Concerning which see before Chap. 1. Verse 15. Mark 6. 12 13. And they went out c. May 6. 1621. IN these Verses the Evangelist layeth doth down two Things 1. The Apostles going forth upon the Command of Christ 2. The execution of their Apostolical Office in Preaching and Working Miracles Of the first we have spoken In part also of the second Where we considered two parts of their Office 1. Preaching Verse 12. 2. Working Miracles for confirmation of their Doctrine Verse 13. Touching the first we also considered two things 1. The Ministerial Act of Preaching 2. The Object or Matter preached That men should repent Of the Act we have spoken In part also of the Object Where the sense of the words being first cleared we have begun to speak somewhat in general touching Repentance shewing 1. What it is 2. The necessity of it 3. Certain marks or signs to discern it by Now it remains to speak also of some Motives to stir up to the practise of it And then of the usuall Impediments which keep men from Repentance which Impediments are to be removed Of these Motives to Repentance and Hinderances of it see before Chap. 1. Verse 15. Now after the general handling of this Doctrine of Repentance we are to gather one or two Points of Instruction which do more particularly arise from the words Doctr. 1 Doctr. 1. In that the Evangelist here speaking of the Doctrine preached by the Apostles doth mention only the doctrine of repentance as one main part of that Doctrine which they taught hence we learn this That the doctrine of Repentance is one of the main and principal doctrines needfull to be taught in the Church A doctrine of speciall use and necessity A fundamentall doctrine Heb. 6. 11. one of those Principles taught in the Primitive Church Therefore it was the
cause of Childrens neglecting that Duty to their Parents But of this see before Ver. 7. Observ 2 Observ 2. Such as give liberty in sin to others may be truly said to be the Causes of all those sins in which they give such liberty whether it be in omission of Good or in commission of that which is Evil and Unlawful Thus the Scribes and Pharisees by their corrupt Doctrine and wicked Life giving liberty to others in sin are said to hinder them from entring into the Kingdom of Heaven Matth. 23. 13. See Isa 9. 16. Jer. 50. 6. Thus it is often said in the Book of Kings That Jeroboam the son of Nebat made Israel to sin because by setting up two Golden Calves in Dan and Bethel he gave them liberty to commit Idolatry in sacrificing to those Calves See 1 Kings 12. 28. Reason Reason Such as give liberty in sin to others do thereby encourage and hearten them unto those sins in which they allow them Liberty yea they do upon the matter provoke and stirr them up unto such sins Jer. 23. 14. The Prophets of Jerusalem by their wicked Life and corrupt Doctrine giving liberty in sin are said To strengthen the hands of evil Doers c. Now liberty in sin is given to others two wayes 1. By word when any do in plain and expresse words allow sin in others or teach them to sin or perswade them to it c. 2. By example when any living loosely or wickedly do by their ill example encourage others to sin c. Use 1 Use 1. See how great is the sin of those that any way give liberty in sin to others by this means they encourage them to sin and strengthen their hands in wickedness and so they are the causes of sin in others and guilty of the same sins unto which they so encourage them and so they have not onely their own sins to answer unto God for but also the sins of others c. Use 2 Use 2. Admonition to all of us to beware how we at any time give the least liberty to others in sin either for practise of evil or omission of good Duties commanded lest we become causes of others sins and so become accessary to them and guilty of the same sins unto which we encourage others by giving them the least liberty in such or such sins For such is our corrupt Nature so prone and forward and eagerly carryed after sin of it self that we are apt to take liberty even where none is given and therefore much more if liberty be given by others Beware therefore of opening the least â—ap unto others to let in sin if we do it will quickly make entrance Especially such as are in place of Government and Preheminence over others must look to do this as Magistrates Ministers Parents c. Magistrates to beware of giving liberty in sin to their Subjects either by ordaining such Laws as give liberty in sin or by not executing such Laws as are made for restraint of sin Ministers to beware of giving liberty in sin either by preaching Doctrines of liberty or by loose and wicked Life So Parents and Masters of Families are to take heed of giving liberty to Children and Servants in practise of any sin as Lying Swearing Sabbath-breaking c. or in omission of good Duties as Prayer Reading coming to Church duly c. Think well of it how apt every one is to take unlawfull liberty and how dangerous therefore for us to give it As thou must beware of taking such liberty thy self so also of giving it to others especially to those under thy Government If thou give them liberty to sin thou art the cause of their sin and becomest accessary and guilty of their Blood if they perish in their sin c. Observ 3 Observ 3. Further in that our Saviour here reproveth the Scribes and Pharisees for that they hindred Children from doing good to Parents that is from helping them with the things of this Life in their necessity Hence gather That it is the Duty of all Children thus to do good and to afford help and succour to their own Parents being in necessity according to their utmost ability This is a part of that honour which they owe to their Parents See this before spoken of upon Ver. 10. It followeth Ver. 13. Making the Word of God of none effect c. This is a second evil and mischievous effect of the former corrupt Doctrine and Tradition of the Pharisees that by it they made voyd the Word of God And the effect followeth necessarily upon the former for by hindring Children from doing good to Parents they made voyd the Word of God which commandeth Children to honour Parents by doing good to them The Word of God Our Saviour meaneth that part of the Word of God which requireth Children's Duty to Parents especially the words of the fifth Commandement before alledged Ver. 10. Of none effect The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original doth signifie to make void or of no Force or Authority as Laws which are abrogated by the Power of Princes and Magistrates do no longer bind the Subjects to Obedience Not that these Scribes and Pharisees by their Tradition could simply take away Authority from the Word for the Authority thereof in it self cannot be made voyd by any Man or Angel but because so far as lay in them they did make it voyd by drawing it into contempt and giving liberty to others to sin against it Observ Observ Learn here the hurtfull and dangerous effect that follows upon the bringing in of corrupt Doctrines and Traditions in the Church devised by Men without warrant from the Word of God Such Traditions and Doctrines of Men do greatly derogate from the Authority of the Word of God and make it void after a sort though not in it self yet in respect of men who take occasion from such corrupt Doctrines and Traditions of men to contemn the Word of God and to take liberty in sinning against it Thus the Traditions of the Scribes and Pharisees in our Saviour's time brought the Word of God into contempt and neglect as we may see here And Matth. 5. and Matth. 23. where our Saviour sheweth how by their corrupt Doctrines and Traditions they made void the Word of God perverting the true sense thereof and so giving liberty to sin against it See before Ver. 8 9. Thus the Popish Traditions and corrupt Doctrines at this Day maintained in the Church of Rome do derogate from the Authority of the written Word of God and make it void The Pope's Decrees and Canons what do they else but make void the Canon of the Scriptures Their unwritten Traditions what do they but abrogate the written Word of God in sundry things This may be shewed in many Instances The Word of God teacheth Marriage to be honourable in all c. and that to avoid Fornication every one should have his Wife This Doctrine of
depart this life when their time cometh but on the contrary that they should rather be most willing and desirous to depart hence that they may be with Christ and see his glorious face and presence in Heaven So Paul Phil. 1. 23. Having a desire to depart and to be with Christ which is far better c. and 2 Cor. 5. 8. We are confident and willing rather to be absent from the body and to be present with the Lord. Use 3 Use 3. To stir up every one to labour to know and be assured that he shall be partaker after this life of that blessed estate of the Saints in which he shall be for ever with Christ and see his heavenly Glory Else what good shall it do thee to know that there is such an estate of Glory and Happiness to be enjoyed by others if thy self have no part in it Therefore labour above all things in the World to know and be assured that after this life thou shalt be with Christ and see his face in heavenly glory 2 Pet. 1. 10. Give diligence to make your Calling and Election sure c. For so an entrance shall be ministred c. ver 11. To this end 1. Purge thy self from the pollâ—â—â—on of sin by true Repentance and labour for true sanctification of heart and life Mat. â— 8 none but the pâ—â— in heart shall see God and Christ in heavenly Glory All profane Persons living â—â—d continuing in sin â—â—â—hout Repentance shall be shut out from Heaven and from Christ's presence As â—â—ne but holy and sancâ—â—fied Persons were with him in the earthly Mount to see the Glory of his Transfiguâ—â—tion so much less â—all any other be with him or see his Glory in Heaven 2. Labour for true Faith â—â— be assured of pardoâ—â—f thy sins and of God's favour in Christ that thou art accepted in him as righteous â—nd holy though in tâ—y self sinful Then being justified by Faith in Christ thou art sure to be glorified with â—im Rom. 8. 30. Thâ—â— must first be joyned to Christ by Faith in this life before thou canst be joyned to him by â—mmediate sight in â—â—aven Mark 9. 4. And there appeared unto them Elias with Moses c. May. 14. 1626. HAviâ—g spoken the glorious manner of Christ's Transfiguration before his three Disciples Now we are in the â—â—xt place to speak of those special accidents which happened at the time of his Transfiguration â—â— Adjuns which accompanied it by which the Glory and Majesty of it is further set forth unto us The first is The â—â—traordinary Apparition of Moses and Elias with our Saviour and their Conference with him Ver. â— which amplified also by the Effect in Peter viz. That upon sight of the wonderful Glory of Christ anâ— of Mose â—nd Elias with him he was moved to use these words to our Saviour Master it is good for us c. Veâ— 5. The second is Thâ— suddain coming of a Cloud which over-shadowed them together with a voice uttered out of the Cloâ—d sayiâ—â— This is my beloved Son c. Ver. 7. Of the first The appearing of Moses and Elias and their talking with Christ 1. Of their Apparition 2. Of their Câ—nferencâ— with Christ There appeaâ—â—d unto â—hem Elias with Moses or Elias with Moses was seen of them as the words may be translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Luke 9. 31. it is added that they appeared in Glory that is in glorious manner being câ—othed or apparelled as it were with heavenly Brightness and Majesty as Christ himself was Quest 1 Quest 1. Whether did they appear truly and really in their own Persons that is with their own Souls and Bodies or oâ—ely in a Vision or Traunce Answ Answ I take â—t there is no doubt to be made but that they did really appear and were visibly and corporally seen of Châ—â—st and of the three Disciples Sic Calvin Maldonat c. Reasons Reasons 1. â—he words of the Evangelists do seem plainly to argue so much especially the words of Luke in the 30th Verâ—e of the ninth Chapter who saith There talked with him two men which were Moses and Elias and Ver. 32. it â—s said that the Disciples being awaked from sleep did see Christ's Glory and two men standing with Him 2. It is most likely and the words of the Evangelists seem to imply that they appeared in the same manner and with such Glory as Christ appeared Now He appeared really and truly in his own Person and with his own Soul and Body glorified for the time and therefore it is most probable that Moses and Elias appeared in like manner 3. Otherwise if they had been seen of the Disciples onely in imagination or onely in a vision or traunce it had not been so powerful and effectual a proof and evidence of the future Glory of Christ and of his Kingdom as now it was being really done Object Object Mat. 17. 9. it is called a Vision Answ Answ The same thing may be done in Vision and yet really and truly done So the Angel's appearing to Cornelius Act. 10. 3. was in a Vision and yet he truly appeared See also Luke 24. 22. See also Piscat in Mat. 17. Quest 2 Quest 2. How or by what means did Moses and Elias thus gloriously appear with Christ at this time Answ Answ By the almighty Power of God working this extraordinarily and miraculously Quest 3 Quest 3. From whence came the Souls and Bodies of these two at this time Answ Answ Their Souls came from Heaven where they had long before rested in glory and happiness but now they were brought down from thence extraordinarily by the Power of God But touching their bodies there is a difference between Moses and Elias for seeing Moses dyed and was buried though in a place unknown it is therefore most likely that his body was now extraordinarily raised to life and re-united to his Soul by the Power of God But as for Elias seeing the Scripture saith He dyed not but was taken up to Heaven extraordinarily in a fiery Chariot 2 King 2. 11. therefore it is probable that not onely his Soul but his Body also was now brought down from Heaven Quest 4 Quest 4. Wherefore or to what end were two such excellent Persons now caused by the Power of God to appear on the Mount with Christ Answ Answ 1. That they might be special Witnesses together with the Disciples of the Glory of Christ's Transfiguration the more to confirm the certainty thereof As there were three earthly so also two heavenly Witnesses present to testify the same 2. The more fully to set forth the heavenly Glory and Majesty of Christ not onely in his own Person but also in the Persons of these two glorious Attendants Even as earthly Kings are wont to manifest their Glory and Majesty not onely in their own Persons but also in their Servants which attend upon them Quest 5 Quest 5. Why did these two viz. Moses and Elias
could do Mark 9. 12. And restoreth all things c. Dec. 10. 1626. NOw followeth the second part of Christ's Answer to his Disciples Question c. which contains a further Declaration of that which was to be done and suffered by Elias that is to say by John Baptist at his coming 1. He shews what he should do He should restore all things 2. What he should Suffer such abuses and hard measure as Christ himself was to Suffer This is implyed as we shall hear in the words following And how it is written or as it is written of the Son of Man c. Of the first And restoreth all things Matth. 17. 11. He shall restore all things or set all things in order The meaning is that it was appointed of God and foretold by the Prophets not onely that John Baptist should-come before Christ but also that at his coming he should be a speciall instrument and means of restoring the corrupted and disordered state of the Church and of reforming such abuses as should raign in it at his coming And this is one speciall reason as we have heard before why John Baptist is here called Elias and resembled unto him because as Elias in his time was stirred up to be a speciall Restorer of Religion and true Worship of God and a means to reform the corrupt state of the Church So was John Baptist also appointed to be another Elias as it were in respect of this restoring the corrupted state of the Church and of true Religion in his time Now further when it is said here that Elias that is John Baptist coming in the Spirit and Power of Elias was to restore all things This is not so to be understood as if John should perfectly accomplish this restauration or reformation of the Church for that was to be effected by Christ himself at his coming and afterward but that John should be an instrument and means to begin and to make way for this reformation which was afterward to be more fully accomplished by Christ himself Quest Quest How or by what means was John Baptist at his coming to begin and make way unto this excellent work of restoring the corrupt and disordered state of the Church Answ Answ Two wayes 1. By his Doctrine and Ministery 2. By his example of Life and Practice Of the first He was to be a means of reforming the Church by his Doctrine sundry wayes 1. By his zealous and sharp reproving of sin in all sorts especially in such as were the chief Authours of abuses and corruptions as in the Pharisees and Sadduces yea in King Herod himself c. 2. By preaching the Doctrine of Repentance and Reformation of Life to all sorts of persons that had need thereof as may appear Matth. 3. 2. and Luke 3. 10 c. Also Luke 1. 17. 3. By preaching Christ that is exhorting and stirring up the People to imbrace him as the onely true Messiah and to believe in him who should come after him to perfect the Reformation of the Church See Joh. 1. 29 30. Of the second He was to be a means of reforming the Church by the holy example of his Life in being a speciall and extraordinary pattern of the practise of Repentance and Mortification for so he was in regard of strictness and moderation in Dyet Apparrel c. Observ 1 Observ 1. The state and condition of the visible Church of God upon Earth is oftentimes tainted with great corruptions and disorders which do get in it and bear sway in it for a time so it hath great need of Reformation Thus was it with the Church of the Jews in John Baptist's time and before many and great abuses and corruptions were then raigning in it even in all estates and degrees as in the Pharisees and Sadduces Matth. 3. 7. All things almost were out of order otherwise there had been no need of John Baptist to restore all things See Luke 3. 10 c. Where John admonisheth all sorts of People to reform their Lives as the common People the Publicans the Souldiers So afterward in our Saviour Christ's time and the Apostles dayes there remained many and great corruptions in the same Church notwithstanding the Reformation begun by John's Ministery The chief Teachers and Governours of the Church were very corrupt both in Doctrine and Life as the Priests Scribes and Pharisees c. There were also great corruptions then in the very calling of the Officers and Governours of the Church the High-Priests Office was become annuall Joh. 11. 49. whereas by the Law of God it ought to continue in the same person till his Death yea some think there were two High-Priests together at the same time viz. Annas and Caiphas who did execute the Office by course Luke 3. 2. Beza in loc Vide Scalig. prolegom in Euseb qui putat unum tantùm fuisse summum sacerdotem alterum verò vicarium ejus Scribes and Pharisees should all have been of the Tribe of Levi Deut. 33. 10. On the contrary Paul and his Father Acts 23. 6. Phil. 3. 5. were of Benjamin Now the Teachers and Governours being so corrupt there is no doubt but the common People were little better So in Elias his time the Church of God among the Israelties was grown to a very corrupt state and condition The King had set up Idolatry and pulled down the true Worship of God and slain the true Prophets of God the People were generally corrupted and fallen away See 1 King 19. 14. how Elias compaineth of their Apostacy So in the Prophet Esay's time the Church of God among the Jews was grown full of corruptions Esay 1. 10. The Rulers were Rulers of Sodom and the People were People of Gomorrah So afterward in the Prophet Jeremiah's time a little before the Captivity there were many and great Corruptions and Disorders grown in the Church Jer. 6. 13. So in the times since Christ the Church hath often times been tainted with many and great Corruptions having great need of restoring As in the time of the generall prevailing of the Arian Heresie So afterward in the time of Pope Gregory the seventh about the year 1073. which was the time of the loosing of Satan and from thence till Luther's time Causes of such Corruptions and Disorders in the Church 1. Satan the Arch-enemy of the true Church who labours continually to corrupt the Church and to bring it out of order that so he may hinder Christ's Kingdom Matth. 13. 39. He is that enemy that soweth tares in the Field of the Church He stirreth up and sets on work wicked men as his Instruments to bring in abuses and disorders into the Church 2. Wicked men themselves are the Devil's Instruments who are willing to be set on work by him and do labour to do hurt in the Church by bringing in such corruptions and abuses 3. The negligence of such as are Governours in the Church in not opposing themselves against such abuses and
young man who was forward to come to enquire after eternal life the rather because it is said afterward Christ looked on him and loved him One cause was for that he was so well affected in his youth Observ 2 Observ 2. In that this young man was also a man of great wealth and of great authority or dignity even a Ruler amongst the Jews here is a pattern for great men in our times to imitate in being forward to seek after heaven and the life to come and to use the means to attain unto that life else the zeal of this young Ruler shall one day witness against them The wealth of Rich men and honour and dignity of great men should not hinder but further and stir them up to be the more heavenly minded and to be the more carefull to seek heaven and the life to come that so as they are great in this World they may also be great in that which is to come even in the Kingdome of heaven Therefore the Word of God calls upon great men and Rich men in special to mind things Spiritual and heavenly and carefully to indeavour and seek after them 1 Tim. 6. 17. Charge them that are Rich in this World that they be not high minded c. That they do good be rich in good works ready to distribute c. laying up for themselves in store a good foundation against time to come that they may lay hold on eternall Life See also Psal 2. 10. Kings and Judges of the Earth are exhorted to get Spiritual wisdome to know and imbrace Christ that they may be saved by him Now followeth the particular description of this young Ruler as it is here set down by Saint Mark. 1. By his forwardness in comming to Christ to move this question to him He came running to him Observ 1 Observ 1. This should teach us like zeal and forwardness in seeking after Spiritual and heavenly knowledg that we should not onely desire and seek to be instructed in the wayes of God and in the means of attaining to life eternal but we should be affected with a zealous and earnest desire of such instruction and we are to shew the same by our pains diligence and forwardness in using all means to attain to this heavenly knowledg For example we are to shew our zeal and forwardness in comming to the publick Ministry of the Word to be instructed by it Ready to hear Eccles 5. 1. Swift to hear Jam. 1. 19. Yea we should not onely be forward our selves but stir up others to like forwardness Esay 2. 3. Many people shall say Come let us go up to the Mountain of the Lord c. â—nd he will teach us of his wayes c. We are also to be zealous and forward in private searching of the Scriptures which are able to make us wise unto Salvation setting apart some time daily if it be possible to read some portion of the Word of God for the better instructing of us in the way and means of attaining to eternal life Joh. 5. 39. Search the Scriptures for in them ye think ye have eternal life c. The like zeal and forwardness we ought to shew in using all other means to attain to this excellent knowledg of eternall life and the means to be partakers of it as frequent and earnest prayer unto God thâ—t he may open our eyes to see the things which concern our eternall â—eace and Salvation Also conference with others thereby to gain more knowledg in the Word of God and in the things which concern our own Salvation Thus it is not enough that we desire and seek this knowledg of the things which concern our Salvation and the life to come but we are to be zealous earnest and forward herein hungring and thirsting after this knowledg above all other knowledg and using all pains and diligence to attain unto it Prov. 2. 3. If thou cryest after knowledg c. If thou seekest her as Silver c. Herein we are to imitate this young Ruler who came running to Christ to enquire and learn of him how to be saved The like zeal and earnestnesse should we shew in seeking after this Spiritual and heavenly knowledg of the things which concern our Salvation Vse Use To reprove such as are so cold slack and negligent in seeking after this knowledg of the things which concern their Salvation who have so little love or desire to the means of this knowledg as to the publick Ministry of the Word reading of the Scripture Prayer holy conference c. no â—oy or delight in these duties but they are rather irksome and tedious to them Ignorant they are in the things which concern their Salvation and which of all other they ought chiefly to know and ignorant they are willing to be still neglecting the means of knowledg yea saying unto the Lord with those Job 21. 14. Depart from us we desire not the knowledg of thy wayes This is a willfull ignorance which is most damnable Joh. 3. 19. How far do these come short of the zeal that was in this young man who was carryed with such an eager and earnest desire to know and be instructed in the way and means of Salvation that he came running to Christ to ask this question of him c. Other knowledg men greedily seek after as knowledg of earthly matters skill in their Trades how to get wealth c. but no such desire to Spiritual and heavenly knowledg c. Observ 2 Observ 3. In that this young man though a great rich man and a Ruler was not ashamed to use this gesture of running to Christ and that in the high way which might seem to be a disparagement to his dignity â—nd greatnesse of his place this may teach us that we ought not to be ashamed of being zealous and forward in good and Religious duties nor yet of seeming to be so but we must shew our zeal and forwardness before others as occasion is offered though it bring some outward shame or disgrace to us in the World and amongst men yea the greatest persons should not be ashamed c. 2 Sam. 6. David was not ashamed to shew his zeal before all the people in dancing before the Ark in token of his Spiritual joy and thankfulness for the return of it to Sion yea notwithstanding that Michol scoffed at him for it yet he professeth that he would be yet more vile c. And Psal 119. 46. he saith He would speak of Gods testimonies before Kings and would not be ashamed Use Use For reproof of such as are ashamed to seem zealous or forward in the profession of Religion and Religiouâ— dutieâ— as Prayer hearing the Word holy conference sanctifying the Sabbath c. thinking it will be a disgrace or disparagement to them in the World c. This was the fault of Nicodemus Joh. 3. who being a Pharisee and a Ruler of the Jews was ashamed to come to
ver 9. 10. shall be explained afterward Now follow the Instructions from the words explained Observ 1 Observ 1. That Christ Jesus the Son of the Virgin Mary born at Bethlehem and brought up at Nazareth is the true and onely Messiah and Saviour of Mankind promised of God and foretold by the Prophets This may appear in that the Prophecy of Zachary which he foretold of the true Messiah 500 years before or thereabouts was here fulfilled in this Jesus of Nazareth viz. that he should after the manner of a King ride into Jerusalem upon the Foal of an Ass c. Therefore this is noted as one cause why our Saviour did now ride in this manner to Jerusalem that the Prophecy of Zachary might be fulfilled in him Matth. 21. 4. ut suprà Which as it serveth to convince the Jews at this day who deny this Jesus to be the Messiah and do expect another to come so it serves to strengthen our Faith in this Jesus as in the true and onely Messiah and to cause us by Faith to believe and rest on him onely for Salvation Tertullian in Apologet. sayes The Christians were called Asinarii by the Heathen in contempt because their Saviour rode upon an Ass c. Observ 2 Observ 2. That Christ Jesus the Son of God and true Messiah is a King and hath a Kingdome or Kingly power and Authority belonging to him This appeareth here in that he did now ride into Jerusalem with a kind of regal pomp and state as a King and was in his riding by the way honoured as a King both by the Disciples and by the people casting their garments in the way c. All this was done by the special providence of God thereby to shew and manifest that Christ Jesus was and is indeed a King and hath a Kingdome belonging to him Therefore also ver 10. They cryed before and after him Blessed be the Kingdome of our Father David c. and Joh. 12. 13. Blessed is the King of Israel c. Therefore also Joh. 18. 37. being asked by Pilate whether he were a King he confessed it plainly and denyed it not And he is often in Scripture both in the Old and New Testament called a King and said to have a Kingdome 1 Tim. 6. 15. King of Kings c. Now Christ's Kingdome is twofold 1. General which he exerciseth over the whole World ruling and Governing all Creatures by his Divine power and providence as he is God The Kingdome of his power 2. Special which as Mediator he exerciseth over his true Church or chosen people appointed to Salvation by which he ruleth and reigneth over them for their Spiritual good and Salvation Psal 2. 6. I have set my King upon my holy Hill of Sion And Luke 1. 33. He shall reign over the house of Jacob c. that is over the Church Now this special Kingdome over the Church is that which we here speak of principally for this was it which was now manifested by Christ's triumphant riding into Jerusalem Zach. 9. 9. Tell the daughter of Sion thy King commeth unto thee c. Further this Kingdome of Christ over his Church is twofold 1. His Kingdome of Grace which he exerciseth in this life ruling and reigning in and over his Elect by the power of his Word and Spirit 2. His Kingdome of glory by which he shall reign in and with his Saints in Heaven after this life Vse 1 Use 1. See the Dignity of Christs person in that he is a King yea the King of Kings and Lord of Lords the onely Potentate c. having a supream Kingly power and authority over all the World and especially over his Church c. Which should cause us to be affected with all fear and reverence towards this King and to shew it in our reverent carriage towards him at all times especially when we come before him to perform Religious worship to him in publick or private Psal 2. 11. Serve the Lord with fear c. Kiss the Son lest he be angry c. yea the greatest persons even Kings and Rulers are commanded to shew this reverence to Christ c. Vse 2 Use 2. See also by this the dignity of every true Christian which is a Believer in Christ for such a one is most nearly united to Christ being one with Christ and Christ with him and so Christ being a King yea the King of Kings Hence it must needs follow that such as are so nearly joyned to him are partakers also of this royal dignity Therefore they are called a royal Priesthood 1 Pet. 2. 9. and Revel 1. 6. Christ is said to have made us Kings and Priests unto God his Father Therefore also Revel 4. 4. The 24 Elders are said to have Crowns of Gold on their heads to shew that they are Kings and shall reign as Kings with Christ in his heavenly Kingdome hereafter Now this may comfort a good Christian against all contempt which is cast upon him in this World c. Use 3 Use 3. Seeing Christ Jesus the Son of God is a King and hath a Kingdome or Kingly power over all the World but especially in and over his Church this must teach us and all that live in the Church and profess to be members of it to acknowledg and take Châ—ist for our Soveraign King and Governour and to shew that we do so by yielding all due honour subjection and obedience unto him c. But more of this afterward Observ 3 Observ 3. In that the royal honour done to Christ here was accompanied with such outward poverty meanness and baseness in some respects as that he rode upon an Ass-Colt and that none of his own but a borrowed one and without any rich furniture or trappings and was accompanied with none but persons of mean and low degree c. Hence we learn that Christ's Kingdome is not of this World Joh. 18. 36. as the Kingdoms of earthly Princes but it is wholly Spiritual and heavenly consisting in a Spiritual power and Government over mens Soulâ— and Conscienceâ— This he shewed also at other times as Joh. 6. 15. Luke 12. 14. and Joh. 8. But of this before often See chap. 10. ver 45. Mark 11. 8. And others cut down branches of the Trees c. Octob. 4. 1629. Observ 4 Observ 4. FRom the example and practice of the Disciples and of the multitude in performing such great honour to Christ we are taught our duty which is that we ought to yield all due honour unto Christ Jesus the Son of God If he were to be honoured when he was upon earth in staâ—e of his humiliation much more now he is at the right hand of God in heaven Joh. 5. 22. God the Father hath committed all Judgment to the Son That all men should honour the Son even as they honour the Father c. Reas 1 Reas 1. He is our absolute Lord and Master and it is the duty of Servants to honour
their Masters Mal. 1. 6. A son honoureth his Father and a servant his Master c. Reas 2 Reas 2. He is our Soveraign King and Ruler who hath power to rule over us c. as we have heard before Quest Quest How are we to honour Christ Jesus the Son of God being now in heaven Answ Answ Sundry wayes especially these 1. By believing in him and resting on him alone as our onely Mediator and Redeemer for the pardon of our sins and for eternal life By this we honour him as on the contrary Joh. 8. 49. the unbelieving Jews dishonoured him 2. By confessing his name and truth before men whensoever it may make for his glory 1 Pet. 3. 15. Sanctify the Lord in your hearts and be ready alwayes to give an answer c. Matth. 10. 32. Whosoever shall confess me before men c. 3. By fearing and reverencing the person of Christ being now in heaven and shewing it by all reverent carriage towards him and before him at all times c. ut supra audivimus Phil. 2. 10. At the name of Jesus ought every knee to bow c. 4. By yielding all due subjection and obedience to the will of Christ revealed in his Word and that with the whole man both inward and outward Matth. 17. 5. we are commanded from heaven to hear him that is to yield all obedience to him And Matth. 11. 29. he requires us to take his yoke upon us which is the yoke of obedience to his will in all things Lastly by honouring his Saints and servants and especially his faithful Ministers sent unto us in his name Luke 10. 16. He that heareth you heareth me c. See before chap. 9. 37. Vse 1 Use 1. To reprove such amongst us who do not thus honour Christ as they should but rather dishonour him Sundry sorts there are who fail in this duty of honouring Christ 1. Ignorant persons who are grosly ignorant in the Word of God and Doctrine of Christ c. These cannot have Faith and so cannot honour Christ by believing and trusting on him for pardon of sins c. 2. Such as profess to have Faith in their hearts but are ashamed or afraid to confess Christ and his truth before men and therefore do either deny or conceal the truth or part of it when they are called to make profession of it to the honour of Christ On the contrary Rom. 10. 10. With the heart man believeth to Righteousness and with the mouth confession is made to Salvation 3. Such as shew not due reverence to the person of Christ but carry themselves unreverently before him when they come to hear his Word or in prayer reading publick or private c. 4. Such as live in â—in unrepented of yea in gross sins unreformed contrary to the Word of Christ c. 5. Such as dishonour or despise the Saints and Servants of Christ and his faithfull Ministers or do not so honour and esteem them as they ought c. Vse 2 Use 2. To exhort and stir us up to make Conscience of this duty of honouring Christ Jesus c. yea of performing all due honour unto him as to our onely Lord and Saviour as to our King c. Consider what cause there is for us so to do and how worthy he is of all honour which we can possibly shew and perform unto him Observ 5 Observ 5. It is not enough to honour Christ but we ought to be zealous earnest and forward in this duty of honouring him Thus were the Disciples and the common people here The Disciples shewed their zeal not onely in bringing the Colt to Christ but also in setting him upon him with their own hands and in putting their Cloathes upon him for him to ride upon The common people shewed their zeal also many wayes as by spreading their Garments in the way where he was to ride by cutting down boughs and strawing them before him and by crying Hosanna c. All this shews how zealous and forward we should be in honouring Christ If these were so zealous in honouring him being on earth much more ought we now that he is in heaven c. Gal. 4. 18. It is good to be zealously affected alwayes in a good thing Now what better thing can be then for Christians to honour Christ Jesus their Lord and Saviour Therefore must we not onely do it but be zealous earnest and forward in doing it Therefore Rom. 12. 11. the Apostle doth fitly joyn these two Precepts together Be fervent in spirit and serving the Lord to shew that we ought to honour and serve the Lord with zeal and fervency of spirit More particularly we are to shew this zeal and earnestness in honouring Christ by these effects of it which the Disciples and common people here expressed As 1. By our pains and diligence in doing all duties of honour and service to Christ not being idle sloathfull or negligent therein How diligent and painfull were the Disciples and the rest of the people here in doing all duties whereby they might honour Christ as in casting their garments on the Colt and spreading them in the way and others in cutting down branches c. every one striving who should be foremost in honouring him 2. By abasing and vilifying our selves in way of honouring Christ as they here did for they put off their very garments from their backs and cast them in the High-way for Christ to ride over c. which was a manifest abasing of themselves to honour Christ 3. By preferring the honour of Christ before the things which are near or dear to us in this world and being content in way of honouring him to part with any thing we have as the Disciples and the people here stripped themselves from their clothes yea cast them in the High-way to honour Christ c. So should we think nothing too dear to part with for the honour of Christ Vse Vse Thâ—s condemnâ— the want of this zeal and earnestness in the duty of honouring Christ yea the coldnesse negligence and slackness that is in many Christians yea in the most now adayes How few have we that are truly zealous for the honour of Christ How few that are earnest and forward in honouring him by faith by free and bold profession of his Name before men by obedience to his Will and by honouring his Saints and Servants Many are zealous in other matters as in seeking their own honour and credit and in pursuit of their profits and pleasures Here they spare no pains neglect no time c. but in honouring Christ they are cold or luke-warm like the Church of Laodicea Revel 3. They will take no pains in those duties by which they may honour Christ â—ey will be at no cost or at as little as may be for the honour of Christ they will not part with things dear to them for his sake But on the contrary like the Gadarens prefer swine before Christ they