the Living but even against the Dead So did Herod and Herodias here against John So did the Papists in Queen Marie's Raign in taking up the Dead bones of Bucer and Fagius at Cambridge and burning them to ashes after they had been burned in their Graves for certain years So also they took up the bones of Peter Martyr's wife and buryed them in a Dunghill Use Learn we to detest such savage and inhumane cruelty which even the light of nature condemneth and let it move us to abhorr the Religion of the Papists which maintaineth and practiseth such Barbarous cruelty Object Object 2 King 23. 16. Josiah burned the bones of the Idolatrous Priests upon the Altar c. Answ Answ He had a speciall Warrant from God for the Man of God had foretold that he should do it 1 King 13. 2. otherwise it had not bin warrantable for him to do it Observ 3 Observ 3. See here the wonderfull patience and long-suffering of God towards the Wicked suffering them sometimes to proceed so far in their rage and malice against his Faithfull Servants and so to exercise the extreamest cruelty that may be against them The Lord doth not alwayes presently thunder against such cruell Enemies of his Saints as he might do but for a time lets them alone and patiently endureth their extream cruelty against his Servants Thus he suffered wicked Cain cruelly to murder his Brother Abel He suffered the Egyptians cruelly to oppresse his People He suffered the Prophets Apostles and Martyrs to be cruelly put to Death yea Christ himself c. Vse 1 Vse 1. To admire this patience of the Lord towards the Wicked c. See Rom. 9. 22. Use 2 Use 2. Hence gather That he will much more shew patience and long-suffering toward his own Servants and Children bearing much with them and not presently proceed to chastise them sharply for their sins though they provoke him daily by manifold sins of ignorance infirmity and presumption Seeing he beareth with such horrible sins in the Wicked much more c. Vse 3 Use 3. Be not Dismayed though we see wicked Men exercise great cruelty against God's Servants Here remember the patience of God which he sheweth even toward the Wicked and let it move the Saints of God with patience to possesse their Souls knowing this that though the Lord suffer them a while yet he will not alwayes suffer them but will at length proceed in wrath and Judgment against them to revenge the Cause of the Saints The rod of the ungodly shall not rest on the lot of the righteous c. Psal 125. Though Herod and Herodias prevailed thus against John by God's sufferance yet at length God punished them for they both Dyed miserably in Banishment Joseph Antiq. Lib. 18. Cap. 9 Euseb l. 9. c. 11. So much of the first Consequent of the beheading of John which was the ignominy and reproach offered unto him being Dead Now followeth the second Consequent Ver. 29. The honour done to his dead Corps by his Disciples When they heard of his Death they came and took up his Corps and laid it in a Tomb. Now by this they testified and approved their love and thankfulness to their Master And this is the more commendable because it is likely they did it not without some Danger to themselves for if it should have been known to Herodias no doubt but she would have stirred up the wrath and fury of Herod against them How they obtained the dead Corps whether by intreaty from Herod or whether they took it up where it was cast forth out of the Prison is not expressed neither is the place of his bury all mentioned c. Observ 1 Observ 1. Here first we learn That such as have reaped Spirituall good and profit by others do owe speciall thankfulness unto them and this thankfulness they ought to shew towards such by the Fruits of it in doing Duties of love to them and that not onely in their Life-time but even after they are Dead John's Disciples having profited by his Ministery do think themselves bound to shew all love and thankfulnesse to him both Living and Dead and therefore as they loved him being alive so now being dead they forsake him not but continue their love and shew it even to his dead Corps by giving it an honourable buryall In like manner all that have received Spirituall good by others do owe speciall love and all fruits of love and mercy to such in way of thankfull recompence This every People oweth to their Pastors by whom they have profited in Knowledge Faith Repentance c. So also Children to their Parents Servants to their Masters Wife to Husband c. 2 King 2. Elisha testified his thankfulness to Eliah his Master both by his constant cleaving to him and following him while he was on Earth and also by rending his Clothes in token of mourning for him and by bewayling the loss of him when he saw him taken up into Heaven from him by a fiery Chariot Acts 16. Lydia and the Jaylor being converted by the Ministery of Paul shewed their thankfulness to him for the same by entertaining him in their Houses In like manner did Martha shew her thankfulness to Christ Luke 10. Gal. 6. 6. Let him that is taught in the Word c. Philem. Ver. 19. Paul gives Philemon to understand that he owed himself to him in way of thankfulness for the Spirituall good he had reaped by his Ministery Vse Use This reproveth such as are unthankfull to those by whom they have reaped Spirituall profit Such People as are unthankfull to their Ministers by whom they have been instructed shewing little or no love at all to them either Living or Dead making no conscience to yield them their due Maintenance and to recompence them with carnall things of this Life for the Spirituall things which they reap by their means So also Children are here reproved who are unthankfull to Parents for bringing them up in Instruction c. Servants unthankfull to Religious Masters c. Of all unthankfulnesse this is the worst to be unthankfull for the Spirituall good we reap by others Therefore if it be a shame to be unthankfull for Worldly kindnesses how much more c. Observ 2 Observ 2. It is a Duty of love and mercy which we owe to our Christian Friends departed this Life to be carefull to bury them in good and decent manner and with such honour and respect as is fitting to their persons John's Disciples do not only bury the dead Trunks or Corps of their Master but they lay it in a Tomb or Monument as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth which was an honourable and respectfull Buryall So the holy Patriarchs were very carefull both of their own decent Buriall and of the Buriall of their Friends Abraham buryed Sarah Gen. 23. 19. Jacob's sons buryed their Father Gen. 50. 13. and Joseph took speciall order for his Bones to be carryed out
casting out and laying his Nets or in drawing them up or in mending them or in sorting the fish c. So a Minister hath many painful emploiments in his Calling c. See for this Point 1 Tim. 3. 1. 1 Tim. 5. 17. Revel 2. 2. Use Vse See how equal a thing it is that the Labourer should have his wages he is worthy of it as our Saviour himself faith Luke 10. 7. This is God's Ordinance that such as take pains in preaching the Gospel should live of the Gospel 1 Cor. 9. 14. Observ 5 Observ 5. I will make you c. Learn that Christ maketh and fitteth his Ministers for the Execution of their ministerial Office c. So much of the third general Point considered in this History of the Vocation of these four Apostles viz. The Calling itself Now followeth the fourth and last thing to be spoken of namely their obedience yielded to this Calling of Christ in that it is said They followed him And this their obedience in following him is amplyfied by the promptness and readiness of it which they testified by two things 1. By forsaking their Goods and their Father Zebedeus 2. By doing this speedily They might have made many excuses as that they were loth to part with their Nets and Ship and other Goods also that their Parents and other Friends were dear to them and that by the Law of God they were to honour and obey them and not to forsake them Again they might object the danger that might ensue to them by following Ohrist seeing John Baptist who had Preached Christ before them had sped so ill being imprisoned by Herod as we heard before Ver. 14. But notwithstanding all these impediments they willingly and chearfully follow Christ and that with the forsaking of their Goods and Friends Quest 1 Quest 1. Did Christ's bare and naked words uttered to them cause them thus readily to follow Him Answ Answ No for he did not only speak outwardly to their ears but withall he spake inwardly and effectually to their hearts by his Spirit inclining them to this prompt obedience And this is an argument of his Divine Nature that he was true God as well as Man in one Person seeing he was able by the Divine Power of his Spirit to work so upon the hearts of these men that he caused them to follow him so readily And thus our Saviour at other times shewed his Divine Power by working on the hearts of men So Mat. 21. He so inclined the heart of him that was owner of the Asse to let her Colt go so soon as it was but demanded See also Mat. 9. 9. Quest 2 Quest 2. In thaâ— it is said They forsook their Nets and Ship and their Father It may be demanded Whe her they did wholly and finally leave them so as never to return to them again afterwards nor to have any use of their Goods or company with their Friends Answ Answ Not so for Mat. 8. 14. it appeareth that Peter still retained the right and possession of his House because it is said That Jesus came to Peter's House and Ver. 29. of thiâ— Chap. it is called the House of Simon and Andrew yea further we read John 21. that after Christ's Resurrection Peter used fishing again which shews that he had not so forsaken his Nets as never to use them again In like sort we read Math. 9. that although Mathew the Publican followed Christ yet he still retained the possession of his House for it is said That Jesus sate at meat in his House Ver. 10. Therefore we must know that these Disciples did not so wholly and utterly forsake their Goods and Friends as never afterward to use them any more upon occasion but they forsook them in regard of the ordinary use of them and so far forth onely as they might hinder them in their ordinary conversing with Christ and following of Him Now to the Instructions to be gathered from the Words Observ 1 Observ 1. By the example of these Disciples forsaking their Goods and Friends at Christ's commandement we learn That when God doth call us to the performance of any Duty or Service we must yield obedience to his Will though it be with the losse or forsaking of all worldly things that are dear to us as Goods Liberty Friends c. Gen. 12. 1. Abraham left his Country and Kindred at the Commandement of God So 1 King 19. 20. Elisha being called to follow Elijah to become a Prophet left the twelve Yoak of Oxen with which he was Plowing c. Psal 45. 10. The Church must forget her Kindred and Fathers House that she may cleave unto Christ being called to it So these Disciples c. Thus the Martyrs in Queen Maries time being called to give Testimony to the Truth and to stand out in defence of the Gospel they did it with the forsaking of Liberty Lands Goods Friends and Life it self The like obedience must we shew unto the calling of God or of Christ in the same or in the like Case Reas 1 Reas 1. The Glory of God and of Christ Jesus ought to be more dear to us than any thing in the World besides Yea than our own Selves Reas 2 Reas 2. There is a most excellent Reward promised to those that forsake the things that are deâ—rest to them for Christ's sake Math. 19. 29. Every one that hath forsaken Houses or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my Name sake shall receive an hundred fold and shall Inherit everlasting Life Use 1 Vse 1. See that it is not so 〈…〉 matter as some think to be a good Christian Some fondly surmise That if they be baptized into the name of Christ and do live in the Visible Church if they be called and accompred Christians If they come to the Church and outwardly conform to the Word and Sacraments that this is enough then they are Christians good enough and shall come to Heaven as well as the Holiest But know this If thou wilt be a true Christian indeed thou must not onely make an outward profession of Christ's Name and Religion but thou must be content for his sake if he shall call thee to it to part with this World and all things in it be they never so dear to thee Now this forsaking of the World and Wordly things for Christ's sake is a Lesson hard to be learned and practised as we may see in that young man that came to Christ Mat. 19. 22. Use 2 Use 2. This teacheth us daily to prepare ourselves to the practise of this Point even to the forsaking of all Earthly things at the Will and Commandement of Christ if we should be called to it To this end we must daily strive to forsake the things of the World in heart and affection that so we may be able to do it actually when God shall call us to it Take heed then that we set not our hearts too
of Aegypt and to be buryed in the Land of Canaan Ver. 25. of the same Chapter So Joseph of Arimathea and Nicodemus had speciall care of the honourable Buriall of our Saviour Christ So also the Women which came to his Sepulcher with purpose to embalm him See Matth. 28. Luke 24. John 19. 20. So Acts 8. 2. Steven was carryed to Buriall by Devour and Religious Men. Reasons why it is fit to bury the dead in decent manner with due honour especially such as have lived well and religiously are these 1. The bodies of such as dye are to be raised up again at the last day and to be re-united to their Souls therefore to shew that we believe the generall Resurrection of the Dead it is fit we should be carefull of the decent Buriall of the Dead This was one speciall Reason moving the Patriarchs in the Old Testament to be so carefull of their own Buriall and of the Buriall of their Friends 2. The bodies of the Faithfull whilst they live are the Temples of the Holy Ghost therefore even when they are dead they are not to be despised but to be respectfully used and to be honoured with seemly Burial 3. The want of Burial is threatned as a Curse against the wicked as we see Jer. 22. 19. Jehoiakim shall be buried with the burial of an Ass drawn and cast forth beyond the Gates of Jerusalem Therefore on the contrary it is a Blessing and favour of God to any to be well and honourably buried which should move us to be careful so to bury our Christian Friends 4. God hath appointed that Dust should return to Dust Gen. 3. 19. Use To move us to have a care of this work of Mercy and Love to the dead in affording them seemly Buriall especially such as have lived holily and religiously Yet in Buriall of the Dead remember two Cautions 1. Take heed of excessive Pomp and Ostentation and of superfluous Solemnities about Burials 2. Take heed also of superstitious Ceremonies such as are used by the Papists in burying their dead as superstitious ringing of Bells c. as if such Ceremonies were available to the dead We must be far from such ignorant conceipts and know that as Austin saies the Solemnities used about burial of the dead are Vivorum solatia potius quà m subsidia Mortuorum Observ 3 Observ 3. Though John Baptist was vilifyed and disgraced by Herod and by Herodias and her Daughter in his life time and at his death and immediately after his death yet God did provide that after his death he should have an honourable burial Whence observe that God doth take special care of the good Name and Credit of his faithful Servants even after they are dead and gone Though he suffer them to undergo much Ignominy and Disgrace at the hands of the wicked in their life time or in their death or after death yet he doth also provide that they should be honoured after death and that their good Name shall live and continue Prov. 10. 7. The memory of the just is blessed euen after death Psal 112. 6. The Righteous shall be in everlasting remembrance Matth. 23. 29. The Lord did provide that even the wicked Jewes should garnish the Sepulchres of the Prophets whom their Ancestors had ignominiously put to death The Martyrs were most reproachfully used in their life and at their death yet now their Memory is honourable Use Vse See here Comfort to the godly against all Reproaches which they suffer in life or death Mark 6. 30 c. And the Apostles gathered themselves c. Sept. 23. 1621. OF the three first general parts of this Chapter you have heard 1. Of our Saviour's coming and preaching at Nazareth to his own Country-men and how they entertained him 2. Of his sending forth his twelve Apostles to preach and work Miracles 3. Of Herod's Opinion touching Christ thinking him to be John Baptist risen from death by occasion whereof you have also heard the whole History of the imprisoning and beheading of John Now we are come to the fourth principal part of the Chapter In which the Evangelist recordeth our Saviour's withdrawing himself with his Disciples into a desert place as also his preaching there and woking the great Miracle of feeding five thousand men with five Loaves and two Fishes Laid down from Ver. 30. unto Ver. 45. In all which Verses consider two things 1. Our Saviour going apart and taking his Disciples with him into the Desert Unto the thirty fourth Verse 2. What he did being there 1. He preached to the People Ver. 34. 2. He wrought the Miracle c. Ver. 35. Touching his departure or going apart 5. things are laid down 1. The occasion of it which was the Apostles assembling to Christ after their Return and relating to him their Labours in preaching and working Miracles Ver. 30. This was one special Occasion of our Saviour's going apart that so his Apostles being now wearied with their Ministeriall labours might have some rest 2. The Evangelist mentioneth our Saviour's calling of his Apostles apart with him into the Desert there to rest awhile 3. The Reason of his calling them into the Desert Because they had no leisure to eat their Meat by reason of the multitude of commers and goers Ver. 31. 4. Their departure together by Ship privately Ver. 32. 5. The Event which hapned thereupon The People seeing them depart and many knowing our Saviour they ran thither before out of all Cities to meet him and came together to him Ver. 33. To begin with the first thing The occasion of their going apart into the Desert which was the Apostles assembling and relating to him their pains in preaching and working Miracles Ver. 30. Where is mentioned 1. Their Assembling to him 2. The Report made to him of all their labours what they had done and taught The Apostles gathered themselves c. We heard before in this Chapter of his sending them forth to preach and of their Obedience in going forth and in preaching c. Now the Evangelist having digressed to set down Herod's Opinion of Christ and the History of John's beheading doth return again to speak of the Apostles and to shew what they did after their Return back from doing that Embassage about which their Master had sent them Being returned they gather all together unto Christ and relate to him what they had done and taught by his Command and Appointment They gathered together For before in their journey they were dispersed asunder being sent forth by two and two as we heard And told Him all things c. This they did not as if He were ignorant c. but to approve unto him their Diligence and Faithfulnesse in discharge of the Embassage on which he had sent them Therefore they come and give him an Accompt what they had done and it may be he had appointed them so to do Observ 1 Observ 1. Ministers ought so to carry themselves in
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.
to take pains in doing them This should cause us to work out our Salvation with fear c. Phil. 2. 12. knowing that our labour is not in vain in the Lord seeing there is such a blessed reward laid up for us and promised us in the life to come Think of this when we feel pain or difficulty in good duties as in the practice of Repentance in denying our selves in taking up our Cross c. Look at the reward promised which is eternal life which is well worth all our pains as hath bin said before Though we cannot by good works merit heaven neither ought we to do them onely or chiefly for the hope of reward yet the consideration of that blessed reward should incourage us to diligence pains and chearfulness in God's service and in all good duties for to this end is the excellency of the life to come so commended and set forth to us in Scripture The servant that hath a good and bountifull Master that hath promised him a good reward for some special work which he hath enjoyned him how chearfully will he work what pains will he take So ought we in hope of eternal life Use 3 Use 3. To comfort the Godly 1. Against all miseries and afflictions of this life though never so many and great as pain grief sickness poverty disgrace c. Let them by eyes of Faith look at the blessed estate of the life to come which they hope for in which they shall be free from all these miseries and shall have all tears wiped away c. This will sweeten all Crosses and give comfort in the midst of them yea cause thee to rejoyce in Tribulation under the hope of that heavenly glory as it is Rom. 5. 2 3. 2 Cor. 4. 17 18. Our light afflictions but for a moment work for us a far more exceeding and eternall weight of Glory while we look not at things that are seen c. Therefore if thou wouldst find comfort and be able to rejoyce and be chearfull under the Cross look beyond the Cross at heaven c. So did Moses Hebr. 11. 26. yea Christ himself Hebr. 12. 2. 2. This serves to comfort the godly against the fear of death by considering that it is no death to them properly because it hath no sting or curse in it their sins being forgiven in Christ but a passage to that blessed and glorious life in Heaven which shall never have end 2 Cor. 5. 1. We know that if this earthly c. Use 4 Use 4. Seeing eternal life is so great and excellent a blessing more excellent then the fruition of any thing in this World that is dear to us this should make us willing and well content to part with those things which are most dear to us in this life for the attaining of everlasting life and rather than be hindered and kept from being partakers of it Matth. 13. 44. The kingdome of Heaven is like to a Treasure hid in the field the which when a man hath found he hideth c. and selleth all he hath and buyeth that field And ver 46. Like to a Pearl of great price c. Who would not be content to part with that which is worse for the obtaining of that which is better what wise man would not willingly part with Lead or Brass for Gold or to give dust or pibble-stones for Pearls Eternal life doth as much excell things all in this life though never so dear to us as Gold doth Lead or Pearls Pibble-stones Therefore for the obtaining of eternall life and rather than be deprived or come short of it let us most willingly part with all things in this World though most dear to us as Riches Profits Pleasures Friends Liberty yea life it self if the Lord call us to it at any time Thus did the blessed Martyrs whom we must herein follow if the Lord shall put us to it as he did them In the mean time prepare daily to do that in heart and affection which we must do actually in time to come if the Lord call us to it And to encourage us to it remember that promise Mark 10. 29. There is no man that hath left house or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my sake and he Gospells But he shall receive an hundreth fold now in this time c. and in the World to come Life everlasting Observ 1 Observ 1. That there is an estate of eternal life and glory to be expected and enjoyed by the Saints of God after this life in heaven I say by the Saints of God because it is not to be enjoyed by all but onely by the Saints and Faithfull people of God chosen to Salvation who shew and testify their Faith by holiness of life Col. 1. 12. Called the Inheritance of the Saints Now that there is such an estate of eternal life to be expected and enjoyed by the Saints after this life is presupposed here in this place by our Saviour And it is an Article of our Faith and therefore I need not stand long in proving it one or two places may suffice Joh. 10. 28. My sheep hear my voice c. And I give unto them eternal life Rom. 6. 21. Being made free from sin and become Servants of God ye have your fruit in Holinesse and the end Everlasting Life This Paul knew and therewith comforted himself when he was near unto death 2 Tim. 4. 8. See Matth. 25. 46. Vse 1 Use 1. To convince all prophane Atheists who deny or doubt of this truth and Article of Faith touching that eternal life and glory of the Saints which is to be enjoyed after this life Many there be who though they confess it in words yet deny it in heart and shew it in life and practise by setting their hearts wholly and onely upon this present life and upon those things which they here enjoy on earth as worldly Profits â—arnal delights c. Vse 2 Use 2. To strengthen our Faith in belief of this Article or point of Doctrine touching that eternal life which is to come and which is to be expected and enjoyed after this life in heaven by all and every one of the Saints of God neither must we onely labour to believe and rest perswaded hereof but also in life and practice shew that we believe it by setting our hearts chiefly on it Col. 3. 1. as also by indeavouring to shew and approve our Faith by Repentance and holiness of life as becommeth those which shall be partakers of that heavenly Inheritance and to walk worthy of that Kingdome Rev. 21. 27. 2 Tim. 2. 21. If any man purge himself he shall be a Vessell unto honour c. Mark 9. 43 c. And if thy hand offend thee cut it off c. Nov. 25. 1627. THese Verses contain a serious and weighty admonition given by our Saviour to his Disciples and to all Christians touching the avoiding and
19. 28. Ye which have followed me c. Reason Reason That by following Christ and conversing with him they might be fitted and prepared in time for their Apostolical Office c. Vse Use To confirm our faith in the doctrine of the Gospel taught and delivered to the Church in writing by the Apostles assuring us that it is indeed the doctrine of Christ himself which they received from his own mouth in as much as it is delivered to us by such as lived with Christ and were ear-witnesses of his doctrine and beholders of his Miracles by which it was confirmed Luke 1. 2. They delivered them unto us which from the beginning were eye-witnesses and Ministers of the Word This maketh much for the credit and authority of this doctrine of the Gospel 1 Joh. 1. 1. Now from that which is evil and discommendable here in Peter and the other Disciples Observ 1 Observ 1. That the Saints of God in this life are not free from all corruption of sin but are tainted with remnants of sin left in them after regeneration The disciples of Christ do here discover the corruption of heir Nature and some sinful infirmities as we have heard as spiritual pride and a mercenary mind c. Jam. 3. 2. In many things we offend all And Chap. 5. 17. Eliah himself was a man subject to passions c. Rom. 7. Paul complains of the corruption of sin dwelling in him after regeneration c. But of this often before See Chap. 3. 31. Use 1 Use 1. See the rashness of such as censure all for hypocrites who do discover some sinful corruptions or infirmities c. Vse 2 Use 2. Comfort to good Christians feeling and complaining of their sinful corruptions so they be truly humbled for them and daily strive against them c. From these they cannot be perfectly freed till death free them c. Observ 2 Observ 2. More particularly here in Christ's Disciples we are to take notice of some special corruptions which are natural to us all even to the Saints of God so far forth as they are in part unregenerate and carnal As 1. That by nature we are apt to think too well of our good works and obedience performed to God to be too well conceited of our obedience thinking better of it than it doth deserve or that we have done more than indeed we have in the service of God as we heard before of the young man Verse 20. He thought he had kept the Commandements c. Even Christ's Disciples here do speak of their good works and obedience with a kind of ambitious boasting c. 2. That we are by Nature apt in our obedience and good works performed to look too much at the reward or recompence to be given unto us for the same either in this life or after this life So here the Disciples For to this end as we have heard they make mention of this their obedience in forsaking all c. that they might know what Reward should be rendred to them for so doing And this is a natural corruption and fault in every one of us too much to look at the reward of our good works and obedience to God's Will and Commandment and to be too sollicitous about that reward The Devil knew this and therefore accused Job though falsly that he did not serve God for nought but because he made an hedg about him c. Job 1. 9. Reason Reason We are by Nature full of self-love which makes us so apt to seek our own good and benefit more than Gods glory Phil. 2. 21. All seek their own and not that which is Jesus Christs Not that it is simply unlawful to look at the reward of our obedience but that our fault is to look too much at it that is only or principally which is mercenary obedience Whereas we ought to obey and serve the Lord for his own sake though there were no reward promised 3. That we are also apt to be too hasty after the reward which God hath promised us for our obedience in this life and after this life We are apt to desire it too soon before the due time appointed To desire our wages before we have done all our work to triumph before the warfare be ended to sit down and rest before we be come to our journeys end Mark 10. 37. The sons of Zebedee were too hasty to be glorified with Christ and therefore he puts them in mind of suffering asking Whether they could drink of the Cup c. Contrà Esay 28. 16. He that believeth shall not make haste Vse Use The more natural these corruptions are unto us the more must we labour to see and be humbled for them and especially to resist and strive against them in our selves by all means as by prayer meditation in the Word of God c. Mark 10. 29 30. And Jesus answered and said Verily I say unto you There is no that hath left house or brethren or sisters or father or mother or wife or children or Lands for my sake and the Gospels But he shall Dec. 7. 1628. receive an hundred fold c. IN the former Verse we heard how Peter speaking in the name of all the Disciples made profession unto our Saviour of their obedience in forsaking all and following him which he did to the end he might know what reward they should have for so doing Now the Evangelist setteth down Christ's answer unto Peter professing their obedience in forsaking all c. and demanding what reward should be given them The answer consists of two parts 1. A promise of a rich reward which our Saviour maketh both to his Apostles and to all others that had forsaken any thing that was dear to them in this world for his sake and the Gospels Verse 29 30. 2. A Prophetical Admonition touching the apostacy of some that had seemed forward at first in profession of Christ and touching the Calling and Conversion of others who seemed farthest off from the Kingdom of God Verse 31. Of the first part The promise Consider 1. The manner of our Saviour's propounding it to Peter and the rest 1. With his usual Asseveration Verily The more to confirm their faith in the promise c. 2. Avouching it in his own Name and Authority I say unto you 2. The Matter or Promise it self in the words following Of the first we have often heard before Of the second The Promise it self The sum is this That whosoever he be that hath forsaken any thing that is dear to him in this world for Christ's sake and the Gospels shall be richly and plentifully rewarded of God both in this life and after this life First I will explain the words There is no man No Christian whatsoever man or woman of what estate degree or calling soever That hath left Or forsaken or been content to part with House or brethren c. That is any thing whatsoever which was dear unto him
down in two things 1. In his mean and frugal apparel in that he was cloathed with Camel's haire c. 2. In his sober and temperate Diet He did eat Locusts and Wild-hony With Camel's haire that is with a Garment made of Camel's haire woven for so it is probable that in that eastern Country in Judea and thereabouts they used to weare cloth or stuff of the haires of Camels and Goats and such like Beasts and thereof to make Garments and to this agreeth that in Exod. 36. 14. where we read that the Curtains of the Tabernacle were made of Goats-haire for as they made Curtains so also Garments of the haire of Beasts as of Camels and Goats and hence it is that the Prophets are said to have worn hairy and rough Garments as Eliah 2 King 1. 8. is said to be a hairy man in respect of the hairy Garment which he wore And Zach. 13. 4. there is mention of false Prophets which did imitate the true Prophets in wearing a rough or hairy Garment to deceive the People Such was this Garment of John Baptist That Country was full of Camels Jansen Girdle of a Skin So it is said of Eliah also 2 King 1. 8. He was girt with a Girdle of Leather or of a skin for that is all one Leather being made of Skins of Beasts And this is mentioned to shew how mean and frugal his Apparell was in that he wore so mean a Girdle whereas in those times it was the custom of some to wear rich and costly Girdles as may be gathered out of these places 2 Sam. 18. 11. Esa 3. 24. Prov. 31. 24. And he did eat Locusts The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify a kind of great Fly which useth to eat and devour the tops of corn herbs and trees See Exod. 10. 15. The Hebrew word is Arbeh Now it is clear Levit. 11. 22. That in that Eastern Country they used a kind of Locusts for meat for the Locust is there reckoned among clean Creatures that were to be eaten The same is affirmed by St. Hierom. lib. 2. contra Jovinianum where he saith that the People of the East and of Lybia do feed upon Locusts whereof great multitudes which he calls Locustarum nubes are found among them See also Plin. lib. 11. cap. 29. where he saith that the Parthians did eat Locusts And lib. 6. cap. 30. that the Aethiopians use them for meat But it is not likely that these Locusts which were used for meat in these Countryes were the same with the common Locusts which are found with us in this Country but rather there is much difference between them Howsoever this kind of meat was used by John Baptist as being common and easy to be had in that place where he lived being in the wilderness of Judea as we have heard And wild Hony that is such as in that Country used to distill from some wild trees in great abundance See 1 Sam. 14. 26. It was such Hony as was gathered by such Bees as lived abroad in the open fields and woods Sic Jansen in hunc locum Quest Quest Why did John Baptist use such mean Apparel and Diet Answ Answ 1. Because it was agreeable to the custom of the place where he lived and easy to be had there 2. That he might resemble Eliah in whose Spirit he was to go before Christ Luke 1. 17. For Eliah was a man of the like austere life as appeareth 2 King 1. 8. 3. Because he was a Nazarite from his Mother's womb as the Angel foretold that he should be Luke 1. 15. Now the Nazarites might not drink Wine or strong Drink nor use dainty meats See Numb 6. 3. c. Note that John was not a voluntary Nazarite vowing that profession onely for a time as commonly other Nazarites used to do but he was appointed of God to be a Nazarite from his Birth the like is to be thought of Sampson See Judg. 13. 5. 4. Because he preached the Doctrine of Repentance to others therefore he professed and practised repentance and mortification in his own person by using such austerity in Diet and Apparel 5. He used this strictness and moderation in his private life that thereby he might procure reverence to his Person and authority to his Ministry 6. Lastly To leave us a Pattern and example of sobriety and temperance Now from this that John Baptist is said to have used such austerity in apparel and diet the Papists would gather that he was the Author of the Popish Eremits who separate themselves from humane society and tye themselves to great strictness and austerity in Diet and Apparel But John Baptist had a special and extraordinary Calling to go in mean apparell and to fare hard as he did because he was appointed of God to be a Nazarite therefore his example gives no allowance to any Popish Hermit to take upon him such an austere manner of life without such a special Calling as John had So much in way of clearing the words of this Verse Now to the Instructions to be gathered from them Here note that howsoever the practise of John in using this mean Apparel and Diet was in part extraordinary because he was a Nazarite and his Calling was extraordinary yet it is in some respect ordinary aâ—d 〈◊〉 for our imitation namely so far forth as John in this austere and strict kind of life was a Pattern to us of sobriety and tempâ—râ—nce in the use of Apparel and Diet. Here then by this example we learn two Points of Instruction 1. Instruct In that he used such mean and frugal Apparel as a Coat of Camel's haire and a Girdle of Leather which kind of Apparel was such as the place where he lived did afford and in it self not costly hence we are taught that after his example we ought to be sober frugal and moderate in the use of our Apparel and raiment so was John so was Eliah and we have Precepts to this purpose especially for Women as being most apt to offend in this kind 1 Tim. 2. 9. That women adorn themselves in modest apparel with shamefastness and sobriety c. See also 1 Pet. 3. 3. Whose adorning that is of Women let it not be that outward adorning of plaiting the haire and of wearing of Gold c. and these Precepts are appliable to men as well as women To this purpose is that also 1 Tim. 6. 8. Having food and raiment let us be therewith content that is having moderate and necessary raiment c. The contrary to this sobriety in apparel is taxed in that rich Glutton Luke 16. 19. Particular Rules to be observed in the use of apparel that it may be sober and moderate 1. It must be according to our ability and maintenance in goods or lands 2. It must be answerable to our state and dignity in that place and Calling wherein we live that so a distinction of orders and degrees may be kept amongst
men So Gen. 41. 42. Joseph wore a Ring and a gold-Chain to distinguish him from the inferiour Princes of Pharaoh So Matth. 11. 8. In Kings Courts they wear soft Raiment 3. It must be according to the laudable custom of that Country where we live Such was the apparel of Eliah and John Baptist and the contrary is condemned Zeph. 1. 9. 4. It must be such as may serve to express the inward graces and vertues of the mind as modesty humility c. therefore it must be comely and decent not gaudy or garish 5. It must be framed to the example of the most grave and sober men and women that live in the Church and are of our own rank not to the example of the leightest and vainest sort of People for their example is no pattern to us 6. Lastly Our apparel must be worn and used to the right ends for which it is appointed of God As first for our necessity to defend our bodies from heat and cold and consequently to preserve health and life 2. For honesty and seemliness to cover that shameful nakedness which sin hath brought upon us And this by the way shews the vanity and unlawfulness of that practise which is used by some men and women in baring their necks and breasts which should be covered This is to glory in their own shame 3. For the adorning or honouring of the body according to that of the Apostle 1 Cor. 12. 23. Upon those members of the body which we think most unhonest put we on the greater honour c. Our bodies being Temples of the Holy Ghost should be used honourably by a comely apparelling of them See Perkin Cas Consc pag. 159. Hence note that although excesse in Apparrel is to be avoyded yet it is not simply unlawfull to use rich and costly Apparrel or Ornaments of Gold Silver Silk c. we have examples in Scripture of the lawfull use of them as in Rebecca Gen. 24. 22. and in Joseph Gen. 41. 42. And Math. 6. our Saviour mentioneth the Royalty of Solomon in Apparrell and doth not condemn it Yet some cautions are to be remembred touching the use of such Ornaments and rich Apparrell 1. It is to be used onely of such whose ability will bear it and to whose place and calling it is sutable It is ryot in mean persons to wear rich Apparrell 2. It is to be used in decent and comely manner and fashion 3. It is to be used in due time and season not every Day for that was the rich Glutton's fault Luke 16. 19. nor yet at such times when God calleth to Mourning and Humiliation for sin in some speciall manner then we must wear mean Apparrell to testifie our Humiliation before God Exod. 33. 4. Object 1 Object 1. 1 Tim. 2. 9. 1 Pet. 3. 3. Costly Ornaments and Apparrell are forbidden unto Women Answ Answ The Apostles do not simply condemn all use of them but their purpose is onely to forbid the abuse of such Ornaments to excess and ryot as also to pride and vain-glory In those time Christians for the most part were of mean outward Estate mean persons it was not lawfull for them to wear rich and costly attire Object 2 Object 2. Esay 3. 18. c. Answ Answ Some of those Ornaments mentioned by the Prophet are meer vanities of no use and for the rest he condemns not the use but the abuse to wantonness pride c. Vse This Point touching the sober use of Apparrell serveth to reprove and condemn the great excesse and ryot in Apparrell that is now a dayes used many there are that offend this way so go beyond their ability in costliness of attire All they can get and scrape together is layd upon their backs and by this means they wast and consume their Estates bringing themselves at length to poverty Besides that they also hinder themselves from releeving and helping the Poor Some again go beyond their Calling and Degree in their Apparrell not keeping themselves within their own order and this breedeth great confusion of the Orders and Degrees which God hath set amongst Men When the Yeoman is Apparrelled as richly as the Gentleman the Gentleman as the Noble man and the Noble man as the Prince What is this but a confusion of all Degrees amongst Men contrary to God's Ordinance who will have distinct Degrees maintained in humane Society Again others are new-fangled in their Apparrell hunting after every new or Out-landish Fashion The ordinary and laudable fashion of their own Country will not content them as it did John Baptist. Lastly Others there are that delight in immodest leight and gaudy attire such as serveth for no other end but to shew their Pride and Wantonness and Unchastity of mind so far are they from using such modest and comely attire as should shew forth the Christian graces and vertues of their hearts Let all that have any of these wayes offended be admonished to repent of this their excess in the use of Apparrell and to take heed of it for time to come And the rather to disswade us from this sin Consider 1. The Judgments of God threatned against iâ— â—â— Isa 3. 24. Zephan 1. 9. 2. Consider thâ— inconveniences and mischiefs that usually accompany this superfluity and excesse in Apparrell 1. In it there is an abuse of our wealth to superfluous uses and to the sins of Pride Wantonness and such like 2. In this sin there is an abuse and mispending of time for much time is spent in decking the body which might be better spent in beautifying the soul with spirituall graces 3. There is in this excesse of Apparrell a great abuse of the Apparrell it self in that it is used as a signe and testimony of Pride Wantonness c. which should rather be used to express the Christian graces of the mind So much of this first Point of Instruction Instr. 2 2. Instruct In the second Place where John Baptist used such a moderate and temperate Dyet feeding on Locusts and wild Honey Hence we learn that after his example We ought also to practise sobriety and temperance in our Dyet and in the use of Meats and Drinks Prov. 23. 1 2. When thou sittest to eat with a Ruler consider diligently what is before thee And put a knife to thy throat if thou be a man given to appetite c. By putting a knife to our throat is meant nothing else but the moderating and bridling of our appetite Timothy used to drink water as may appear 1 Tim. 5. 23. Rules to be observed That we may practise sobriety in Dyet 1. Our Dyet must not exceed our ability and maintenance for then it will wast a Mans Estate Prov. 23. 21. 2. It must not exceed our Place and Calling a man of mean Place ought not to fare so richly as men of higher Degree 3. We are to take our Dyet in season that is at fit and convenient times when our Body hath need of it not at