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
learned Divines of both Universities and other parts of the Kingdom to the number of above 200 whose Names would be tedious and improper here to recite though to be seen in the hands of the Undertakers having expressed their earnest desire to promote the Publication of this faithful and solid Commentary It is now at length through the Goodness of God compleatly effected in the which I could do no less as a Brother than be Instrumental To whose Divine Blessing I humbly commend both Work and Reader only beg a few lines to spend upon the Comment it self Thou hast pious Reader exposed here to publick view I think the largest of all the Commentaries that have yet appeared in any Language upon any of the Evangelists As the Gospel it self entertains you with a Discourse of the Life of our Saviour so this Comment was the Work of the principal part of our Reverend Author's Life The Evangelist sets before you the heavenly Feast of the Covenant of Grace This Commentator servs it up with choise and Appetite-whetting Sawces It 's worth our lives to read it digest it exemplify it in a suitable Conversation There is a strain of spirituality runs through it that will render it very acceptable unto such whose holy senses are exercised in the things of God In handling of each parcel of this Holy Scripture after a clear Partition of the words he raiseth distinct and pertinent Observations puts forth every where as occasion requires notable Textual Intricacies and Inquiries which he solves judiciously and distinctly and yet with a neat desirable brevity without obscurity He seems utterly to disaffect all larded pompous and high-flown Expressions and aereal Terms He aims not at diserta but fortia not to level his design at Eloquent Trappings but strong and nervous Explications as Jerom once wrote to Nepotianus Docente te in Ecclesia non clamor Populi sed gemitus suscitet te Lachrymae Auditorum Laudes tuae sint When thou teachest in the Church let not the humming but the groaning of the People raise thy Affections The tears of the Auditors are the praises of the Minister There is scarce any material Point or practical Controversy that may not if I mistake not be found in this excellent Treasury of Divinity Many proper and obvious Objections every where almost raised and no less satisfied Multitudes of Cases of Conscience requisite for the daily use of all sorts of Christians pertinently discussed To instance in a few Here is handled the Minister's Warrant and Call to his holy Function and Office the manner of managing it to his own Comfort the honour of his High-Calling and the Edification of his People Here is discussed that Question When and in what Cases Confession of Sins may and must be made unto men As to Civil Callings How to know the Time when we ought to enter into them The Nature of spiritual Combates The true Apprehension of the state of Adoption How to discern the Devil's Suggestions from the Motions of our own corrupt Lusts The Purity of the Word of God What Comforts and Supports against the troubles of vain thoughts in Prayer How to know that we are sincere in the great and important matters of Religion In what respect either as to Order of Time or Nature or quo ad nos Repentance may be said or not be said to go before Faith Here is stated the difference between John's Baptism and Christ's The Questions about costly Apparel the plentiful Use of the Creatures the Duty of lifting up our Eyes and Hearts to Heaven before and after Meals by the Example of our Lord and what Knowledg the Saints shall have of each other in the Kingdom of Glory are all sweetly opened and pithily answered These 〈…〉 scatterings and gleanings of my present Observation to the vast Multitudes of useful practical spiritual Cases that are here almost in every Leaf in every Sermon held forth for the enlightning of the Understanding the rectifying the Conscience the resolving the doubtful the establishing the weak the comforting the Desolate the stating of Evidences of God's Love and the Administration of an abundant entrance into the Kingdom of our dear Lord and Saviour Jesus Christ That the Man of God may be perfect unto every good Work With Commendation therefore of these pious and holy Labours of Love unto the Dews of Zion and thy Soul unto the fructifying Influences of God who alone giveth encrease unto the planting of Paul and the watering of Apollos not willing to detain thee any longer from entring into this spiritual Mine of the Gold of Ophir I rest From my Study at Heaver in the County of Kent Septemb. 3. 1661. Thine in the Gospel of our Lord and Saviour J. Petter AN Alphabetical TABLE wherein is comprised the principal matter contained in the Commentary upon the Gospel of St. MARK A. Account ALL men must give an Account 905 Accusation Silence is the best Answer to a false Accusation 1403 False Accusation 1398 1399 The most innocent are sometimes falsly accused 781 Admonition When it should be severe 1434 1615 1616 Adoption It belongs onely to Believers 585 Derived by the Son-ship of Christ 911 Advice It should precede our Actions 278 Adultery Remedies against it 430 Affections When they are sincere 208 338 When they are inordinate they are an hindrance 218 Remedies against their inordinatenesse 218 Christians are not required to be altogether without them 137 Affliction 532 776 790 1317 1320 1349 1490 1491 1518 1519 1533 1539 1590 1604. Believers not exempt from it 124 128 272 239 Fasting should be used in time of Affliction 123 God sometimes seems not to observe the Affliction of his Children 241 244 379 In it we must trust in God 1535 Christ takes notice of the Affliction of his Servants 375 God sometimes deferrs help 377 God sometimes exerciseth his Servants with many Afflictions at once 382 442 802 916 917 It is often greatest when deliverance is near 383 The Church in this World is exercised with it 376 God exerciseth Faith with it 447 It encreaseth Faith 453 Christians should be prepared for it 514 534 539 1227 1281 1282 1286 Such as follow Christ must suffer it 538 787 Self-deniall a help to bear it 537 Prayer an Effect of it 803 Following Christ in it an evidence of love 1387 Prayer a Remedy against it 1319 God tryeth his People with it 41 210 God gives a happy issue to it 42 245 455 1328 Prayer a Duty in time of Affliction 85 148 803 804 807 1118 It is a stumbling-block to Hypocrites 212 Preservatives against the evil of it 213 1282 In it we are apt to distrust God 243 The benefit of it when sanctified 268 443 541 They come to Christians by Providence 360 1259 Difference between the Afflictions of the godly and the Afflictions of the wicked 370 The Circumstance of time sometimes aggravates it 374 It is twofold 376 Christ is present with us in them 383 Christ's
what are we by nature but Prisoners under the bondage of Sin and Satan Malefactors and Traytors before God guilty of eternal damnation Oh then let us joyfully embrace the doctrine of the Gospel which brings to us the news of spiritual freedom from Sin and Satan purchased by Christ and of the pardon of our sins procured for us by him How highly should we prize this doctrine how happy should we think our selves when we may enjoy the preaching of it and how far should we be from contemning or neglecting so great salvation Heb. 2. 3. c. Such as contemn this doctrine contemn their own good and happiness c. Use 2 See what cause there is why the faithfull Ministers of God which bring this glad tydings of the Gospel to us should be entertained with love and reverence for their message sake which they bring to us Rom. 10. 15. How beautifull are the feet c. See 1 Thes 5. 12 â—â— So much of the first thing by which the doctrine of the Gospel is described which is the name or title given to it in that it is called The Gospel It is joyfull-tydings Now followeth the second thing in the description namely the Author and matter of it Jesus Christ for as I have shewed it is called the Gospel of Jesus Christ both because he is the chief Author of this doctrine and also the chief Subject or matter of it Point 1 Here then we learn two Points 1. That Christ Jesus as he is God is the Author of this Gospel that is of the glad tydings of salvation by Himself This is one main cause why this doctrine is so often called the Gospel of Christ and the Gospel of the Son of God to signifie that Christ Jesus the Son of God is the Author of this doctrine John Baptist as we heard before was the first preacher of the Gospel but he preached it not as his own Doctrine nor by his own Authority but as the Doctrine of Christ and as being sent of Christ to publish it See Mal. 3. 1. Behold I send my Messenger and he shall prepare the way before me The Prophet bringeth in Christ himself thus speaking of John Baptist Therefore though John were the first Preacher of the Gospel yet Christ himself was the Author of it and John was but the Minister and Messenger John first preached it by the Authority of Christ but Christ himself preached it first by his own Authority So Heb. 2. 3 This salvation began at the first to be spoken by the Lord. Therefore in his Sermons he often used these words I say unto you Math. 5. And as our Saviour Christ preached this doctrine in his own name so he confirmed it by many Miracles wrought by his Divine Power which shewed him to be Author of it Use See how great the sin is of such as contemn this Doctrine of the Gospel or refuse to believe and obey it They contemn and reject Christ himself 1 Thes 4. 18. Take heed we be not guilty of this sin God will severely punish it Heb. 2. 3. How shall we escape if we neglect so great Salvation c. Yet how common is this contempt of the Gospel now a daies How little care is in some to hear it unfolded in the publick ministery a small matter hinders them One cause of such contempt is this that men are not yet throughly perswaded that the doctrine delivered by a frail man like themselves is or can be the doctrine of Christ himself they neither see nor feel any divine Power of Christ working in and by this doctrine when it is delivered therefore they think it to be the word of a Man not the word of Christ Jesus the Son of God Is not this the blockish ignorance of some But know this though Christ Jesus useth the ministery of weak men yet the word and message which they bring is the message of Christ himself And what if we bring this treasure to you in earthen Vessels yet the treasure is not the lesse worth Look not then only at the Minister but chiefly at Christ Jesus the Son of God whose message he delivers and learn with all reverence and conscionable obedience to submit unto it Point 2 The second Point to be learned here from hence that it is called the Gospel of Jesus Christ is this That as Christ is the Author of this doctrine so he is also the chief Subject Matter and Argument of the Gospel Rom. 1. 3. The Gospel is said to be concerning the Son of God Jesus Christ c. because he is the chief and main matter taught and revealed in it 1 Cor. 1. 23. We preach Christ crucified c. Whatsoever is taught in the Gospel is either concerning the Person of Christ or concerning his Offices as He is our Priest Prophet and King or concerning these benefits we have by Christ as Justification and Salvation c. or lastly touching the means of enjoying these benefits from Christ as Faith and Repentance So that Christ Jesus is the sum and main scope of the Doctrine of the Gospel Use 1 This shews a difference between the Doctrine of the Law and of the Gospel the preheminence of this above that for the main matter taught in the Gospel is Christ whereas the Law teacheth not Christ at all ar least not properly and directly as the Gospel doth Indeed it is said Gal. 3. 24. the Law is our Schoolmaster to Christ but that is onely by accident because it sheweth us our sins but not any remedy against them therefore it driveth us to seek a remedy elsewhere namely in the Gospel which revealeth Christ as the remedy against sin But the Law of it self doth not directly lead to Christ or teach him only the Gospel doth this Use 2 See again by this the excellency and preciousness of this Doctrine of the Gospel seeing the main matter and scope of it is Christ Jesus in whom are hid all the treasures of saving Grace yea of Salvation it self Col. 2. 3. God's favour forgiveness of Sins yea salvation it self are all hid in Christ and Christ is revealed in the Gospel How excellent then must this Doctrine needs be Is it not a precious Doctrine which revealeth Christ to us the greatest jewel that ever God bestowed on mankind Happy then is that people and congregation where this Doctrine is soundly and ordinarily taught and wretched and profane men are they that cry out There is too much preaching which is all one as if they should say They may hear too much of Christ or learn him too well Away with such atheistical thoughts and speeches and know we this for a certainty that as to know Christ is eternal life John 17. 3. so he that hath not this knowledge must needs perish everlastingly And there is no ordinary means of knowing and learning Christ but by hearing the Gospel preached Eph. 4. 20 21. This it is that revealeth and teacheth Christ to us
more to thirst after Christ c. and so are fitted to embrace Christ and to give him entertainment in our hearts by faith then have we been profitable hearers of the Word Not otherwise Use 4 See also here to what end we should chiefly come to the hearing of the Word that by means of it we may be more and more prepared to embrace Christ and to receive him into our hearts for this end chiefly should we come to hear the Word and not for sinister ends as for Custome Fashion Fear of Hate c. Mark 1. 3. The Voyce of one crying in the Wilderness Prepare ye the way of the Lord make his paths straight June 21. 1618. HAving spoken of the first 〈…〉 out of the Prophet Malachy for confirmation of John Baptist's Calling Now we come to the second Testimony alledged out of the Prophet Esay to the same purpose In the former Testimony of Malachi we heard of the Calling or Sending of John to be the Harbinger of Christ to prepare his way Now in this Testimony of Esay is set down the manner how or means by which he should prepare the way of Christ and that is by Crying in the Wilderness c. that is by preaching with great zeal and earnestness unto the people exhorting them to prepare themselves to the embracing of Christ Jesus the true Messiah In the words consider 4 particulars 1. The Title given to John Baptist called a Voyce 2. The quality or kind of this Voyce a crying Voyce 3. The place where he was to cry in the Wildenness 4. The sum and substance of that which he cryed Prepare ye the way of the Lord c. The Voyce This is spoken by the Prophet Esay touching John Baptist as we read Esa 40. 3. for so that place is expounded by John Baptist himself Math. 3. 3. and Joh. 1. 23. Now John is said to be a Voyce in respect of the execution of his ministerial Office which was to speak and sound forth the Doctrine of the Gospel touching Christ and touching Salvation by him See Exod. 4. 16. Of one crying or a crying Voice for these are all one according to the Hebrew manner of speaking Now by this Crying of John the Prophet implyeth two things especially touching the manner of his Preaching 1. His vehemency and earnestness in publishing the Doctrine of the Gospel touching Christ for we do not use to cry out aloud or to lift up our Voice but when we earnestly speak or utter any thing 2. This word crying implyeth his great liberty and boldness in preaching the Word for the lifting up of the Voice in speech argueth boldness and courage in the Speaker as on the contrary the depressing of the Voice sheweth timorousness In the Wilderness What Wilderness this was in which John should cry out and proclaim the Doctrine of the Gospel we shall hear God willing upon the next Verse Prepare ye the way of the Lord c. The meaning of these words shall be opened when we come unto them afterward Obser The Voice c. From this Title given to John Baptist we may learn How all Ministers of the Word should be qualified for that Office They must be Voices that is such as are able fit and willing to speak and to sound forth the Doctrine of the Word of God unto the People Hence they are called Preachers or Criers aâ— the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify 2 Pet. 2. 5. Noah a Preacher of Righteousness And 1. Tim. 2. 7. Paul a Preacher and an Apostle Hence also Ministers are called Interpreters Job 33. 23. and Embassadours 2 Cor. 5. 20. to shew that they must have a Voice to utter their Interpretation of the Lord's Will and to deliver his message to his People Neither do I mean onely that they must have a natural Voice sufficient to speak or utter words but a Minister must have the Voice and Tongue of the learned as the Prophet speaks that is he must be able by preaching to unfold the sense of the Word of God and apply it to the use and edifying of the hearers Malach. 2. 7. The Priests lips should keep Knowledge c. He must not onely carry Knowledge in his mind and understanding but he must be able and willing to utter it with his lips and so to convey it to others Use 1 See then how unfit it is that any should bear the name or fill up the room of a Minister in the Church who is either not able or not willing to preach the Word and to sound forth the Truth of God to his People as John Baptist did Shall we think a bare Reader to be a fit man to bear the Office of a Minister No he must be the Voice of a learned Crier or Preacher of God's Word for so was John the Baptist How doth the Prophet Esay tax such unlearned and unsufficient watchmen calling them dumb Doggs that cannot bark c. Esa 56. 10. We are to desire of God in our Prayers to remove all such tongue-tyed Ministers out of the Church and to place such in their rooms who may be able and willing with the voice and tongue of the learned to speak to the People in the Name of God Use 2 If Ministers of the Word ought to be Voices as John Baptist was that is able and willing to unfold and apply the Word by Preaching Then surely you that are the People ought to have ears open and attentive to hear and receive the Doctrine of the Word whâ—â—soever we sound it forth unto you Let him that hath an ear hear Invain is it for us to have a voice and tongue to speak and publish the Word to you if you will not afford us your diligent and attentive ears to hearken to that is spoken As we must preach the Word in season and out of season c. 2 Tim. 4. 2. so it is your part to be swift to hear it on all occasions Jam. 1. Eccles 5. 1. Be ready to hear c. So much of the Title given to John in that he is said to be a Voice Now followeth the quality or kind of this Voice A crying Voice or the Voice of one crying By which 2. things are implyed as we heard touching the manner of John's Preaching 1. The zeal and earnestness which he used in it 2. The liberty and boldness which he shewed Hence then observe 2. Points of Instruction for Ministers touching the manner of their Teaching 1. That they ought to shew zeal and earnestness in their Ministry and Preaching of the Word 2 Tim. 4. 2. Be instant in season c. reprove rebuke exhort with all Long-suffering and Doctrine So Esa 58. 1. Cry aloud spare not lift up thy Voice like a trumpet and shew my People their transgressions c. So Hos 8. 1. A Minister of the Word must not do the work of the Lord negligently or coldly but with zeal and fervency of spirit
Now this zeal and earnestness consisteth in 2 things chiefly 1. In being affected and moved in his own heart with that which he delivereth feeling the power of it in himself 2. In labouring so to speak as to affect and move the hearers to the embracing of that which is taught now this is done by the particular applying and earnest urging and pressing of the Doctrine taught unto the consciences of the hearers when it is not only delivered in general manner and so left but particularly applied yea and this Application urged 〈…〉 unto the consciences of the People for the reproving and convincing of sin in them and for the stirring of them up to goo◠〈…〉 Eccles 12. 11. The Doctrine of the Word preached by the Ministers of it is compared to Nailes fastned to shew that it must b◠driven home and up to the head as it were by the hammer of Application Use Seeing Ministers must be zealous and earnest in their Preaching hence it follows that you that are hearers should be affected and moved with this our zeal and earnestness As it is our part to cry out and lift up our Voice as John Baptist did that is to be zealous and earnest in exhorting reproving convincing c. So it is your part to be moved with this our crying and to shew that you are moved with it by avoiding the sins that we cry out against and by embracing and practising the good duties unto which we so earnestly exhort As we are to cry unto you by earnest exhortations admonitions reproofs and threatnings out of the Word of God so you must not suffer us to cry in vain to you Amos 3. 6. Shall a Trumpet be blown in the City and the People not be afraid Shall we sound the Trumpet of the Word loud in your ears and should you not be moved at it Some indeed are so blockish and sensless that cry we never so loud to them by exhortation reproof or threatnings they are no more moved at it than the Pillars of the Church they sit gazing about or else fall asleep and are not once moved or touched with any feeling of that which is delivered If John Baptist himself were here to cry unto them to leave their sins and to turn to God by new obedience we may probably think that these would be little or nothing moved at his cry but like deaf Adders they would stopp their ears though the Charmer should charm never so wisely At the zealous Sermon of Peter a great number were pricked in their hearts Act. 2. But now adaies few or none are once moved at the zealous and earnest exhortations admonitions and reproofs delivered to them by God's Ministers But remember this That as we are to shew zeal and earnestness in delivering the Word so you are to be affected and moved in heart with that which is thus delivered the Lord hath not appointed us to cry and lift up our voices in vain but he will have you to hearken to our earnest Cry and to be moved with it Obser 2 Again in that John Baptist is said to have cryed out in preaching this shewed his boldness and hence we learn That Ministers of the Word should with courage and boldness of spirit deliver the word and message of the Lord. Ephes 6. 20. Paul would have them pray for him that he might speak the Word boldly as he ought to speak This is enjoyned the Prophets that they should not fear the faces of men in reproving sin as Jer. 1. 17. Ezek. 3. 9. Fear them not neither be dismaied at their looks c. We have examples for this Eliah boldly reproving Ahab 1 King 21. John Baptist also boldly and plainly telling Herod that it was not lawful for him to have his Brother's wife Mark 6. 18. Act. 4. 13. See then how unfit it is for a Minister of the Word to give way to any cowardly timorousness or to suffer himself to be hindred by it from doing his Duty We must remember that we deliver not our own message but the word and message of God himself and that we speak in his name not in our own name and therefore we should with all liberty and boldness deliver this Word of God not forbearing to reprove sin nor concealing any part of God's Truth for fear of mens displeasure Cry out boldly against sin as Elias and John c. To proceed In the Wilderness touching this Wilderness which was the place where John Baptist cryed and preached so zealously we shall speak more fitly upon the next Verse I proceed now to the sum and substance of that which he cryed in these words Prepare ye the way of the Lord c. First to open the words Prepare the way c. Whereas there is some little difference between the words as they are alleged here by the Evangelist and as they are found Esay 40. 3. We must not marvail at it for the Writers of the New Testament use much liberty in citing places out of the Old Testament not alwayes tying themselves to the very words of the Text alleged without adding or diminishing from them but they content themselves with alleging the words in such manner as seemed for their present purpose in the mean time not altering the substance of the matter So here St. Mark leaveth out some words which Esay hath as those words in the desert but they are implyed in the words going before in that it is said The Voyce of one crying in the Wilderness so that the sense is not diminished by leaving them out in this place The like may be said of those other words our God which Esay hath but St. Mark passeth them over yet they are implyed in the word Lord. But to come more nearly to the opening of the words Prepare ye the Way c. The meaning is Make ready your selves and your own hearts especially to embrace and entertain Christ Jesus the Lord. It is a Metaphoricall speech taken from the custome of Loyall and Dutifull Subjects who when their Prince is upon coming to them to be entertained or lodged in their Houses or Cities they use to prepare the way by which he is to passe removing all inconveniences and annoyances out of the way and if there be any that the King may have a clear way and passage So John Baptist exhorted the People to prepare their hearts for the coming of Christ to give Him entertainment Make his paths straight or plain and eeven This is but a repetition of the same thing in other words the meaning is this That they should remove all things that might hinder or stop the way and passage of Christ Jesus into their hearts So much of the words The Instruction follow Obser 1 In that John Baptist was to exhort the People to prepare themselves and their hearts to entertain Christ Hence we may learn that by nature we are altogether unfit to embrace Christ aright and to give entrance and
the Apostles so did our Saviour Christ Mark 1. 38. So all Ministers of the word should content themselves to execute their Ministery in that place where God hath called them to execute it though the place be never so meâ—â— Not but that it may be lawfull for a Minister in some case to remove fâ—om thâ— place â—hither he is first called as in the case of unhealthiness of the Place or in the want of necessary Maintenance c. although in these cases he must also look to this that he leave not the People whom he hath taken charge of unprovided or destitute of a sufficient Teacher to succeed him So much of the place where John Baptized Mark 1. 4. John did Baptize in the Wilderness and Preach the baptism of Repentance for the remission of Sins July 5. 1618. OF the first part of John Baptist his Ministry we have heard viz. His Baptizing Now followeth the cond part His Preaching Laid down partly in this Ver. and partly Ver. 7 8. In this Verse Consider 1. The Ministeriall Duty Preaching 2. VVhat he preached Baptism that is the Doctrine of Baptism 3. A Description of Baptism 1. By a title given to it called the Baptism of Repentance 2. By one end and use for which it serveth viz. for the remission of sins that is to signifie and seal to the party Baptized the remission of sins And Preached though Preaching be mentioned last yet it went before Baptism See Math. 3. Obser 1 That the first Ministery of the new Testament was a Preaching Ministery Math. 3. 1. John Baptist came Preaching c. and all other lawfull Ministers mentioned in the New Testament have bin Preachers of the word So all the Apostles so also those Evangelists that were assistants of the Apostles And thus it should be with all ordinary Ministers of the word now a daies they ought to be Preachers of the word able and willing to unfold the sense of Scripture and to apply it to the use of God's People Rom. 10. How shall they hear without a Preacher c. 2 Tim. 4. 2. Preach the Word c. But of this before Ver. 3. Where we heard that Ministers must be Voyces that is Preaching Voyces c. Obser 2 Ministers of the word ought not onely to administer the Sacraments but they must also unfold the Doctrine of the Sacraments to the People John did not onely Baptize but also Preach the Doctrine of Baptism So Paul 1 Cor. 11. teacheth the Corinthians the Doctrine of the other Sacrament of the Lord's Supper Reas Untill the People know and are acquainted in some measure with the Doctrine of the Sacraments they cannot receive or use them aright but must needs prophane and abuse these Holy Ordinances for no part of God's worship can be rightly performed so as to please God if it be performed ignorantly Quest VVhat are the particulars of that Doctrine of the Sacraments which Ministers should teach the People Answ Principally these 1. VVho is the Authour of the Sacraments viz. Christ Jesus 2. VVhat are the parts and matter of them viz. The outward signes and the spirituall matters represented by them 3. The outward form and manner of Administring of them viz. with such words and rites as Christ hath ordained in both Sacraments 4. The chief end for which they were ordained as Baptism for the ingrafting of us into Christ and for the sealing of our new Birth to us the Lord's Supper for the nourishing of us in Christ and for the strengthening of us in Grace 5. Lastly The right manner of receiving and using the Sacraments that we may reap Fruit by them Obser 3 In that John did both Baptize and Preach joyning these two parts of his publick Ministery together for he first Preached and then Baptized immediately after Preaching as may be probably gathered out of Mat. 3. and Luke 3. Hence we may observe That it is very fit and expedient that the preaching of the word should ordinarily accompany the Administration of Baptism I say ordinarily because it is not a matter of absolute necessity that the word should alwayes be Preached immediately before the Administring of Baptism for the Sacrament may be sufficiently Administred as touching the form and matter of it though the word be not solemnly preached immediately before it yet is it most fit and expedient that ordinarily and so often as it can be without necessary hinderance these two should go together the word Preached and the administring of Baptism 1. Our Saviour Christ joyneth Teaching and Baptizing together Math. 28. 19. Reas 2. John Baptist and the Apostles in their practise joyned them together as we see here and Act. 2. Act. 8. Act. 10. 3. There is a mutuall Relation between the Word and Baptism as between a Covenant and the Seals c. Use Admonition to Parents that they be careful to offer and present their Children unto Baptism at such times when the VVord is preached This is the fittest time for the administring and receiving of this Sacrament Object John Baptist and the Apostles baptized such as were of years and therefore could understand Preaching but now onely Infants are Baptized who understand not the VVord when it is taught therefore it seems not so needfull in these times to have the VVord preached immediately before Baptism Answ Though the Infant it self conceive not what is taught yet the rest of the Congregation are edified by it and in respect of them the Preaching of the VVord is fit and necessary But to proceed Hitherto of the Ministeriall Duty Preaching and of the Doctrine which John preached viz. The Doctrine of Baptism Now I come to the Description of Baptism by the title given to it called the Baptism of Repentance By Repentance understand that grace whereby a sinner doth truely convert and turn unto God from all sin The Prophets and Apostles call Repentance by the name of Conversion or turning to God Ezek. 18. Joel 2. Acts 3. 19. See also Jer. 31. 19. After I was turned I repented c. Now it is called the Baptism of Repentance for two Reasons chiefly 1. Because Repentance was required of those that were made partakers of this Sacrament 2. Because this Sacrament was an 〈◊〉 Sign and Seal serving to represent and seal to the party baptized the grace of Repentance or true Conversion Now according to this two-fold Reason of this Title given to Baptism we may gather two speciall Points of Instruction 1. Instruction That it is the Duty of all Persons baptized to repent of their sins and to turn from them unto God unfeignedly For the right conceiving of this know That persons Baptized are of two sorts 1. Such as are of years and discretion at the time of their Baptism as the most part of those were which John Baptist and the Apostles Baptized Now of such it is required that they do Repent and testifie their Repentance before they be baptized Therefore John Baptist first willeth
because ordinarily God worketh grace by the outward means of it So also for the other Sacrament of the Lord's Supper though the outward Elements and Actions used in it have no force of themselves to work grace yet is not that Sacrament to be neglected but to be duly received of us so often as occasion is offered because it is the ordinary means ordained of Christ for the strengthening of our Faith Mark 1. 9. And it came to passe in those Dayes that Jesus came from Nazareth of Galilee and was Baptized of John in Jordan August 9. 1618. HItherto we have heard of the Description of the Person which was to Baptize our Saviour Christ viz. John the Baptist whom the Evangelist hath before described and set forth 1. By his publick Office and Calling 2. By the strictnesse of his private Life and Conversation Now from this 9. Ver. unto the 12. Ver. is laid down the History of the Baptism of Christ In which We have to consider these five things in order 1. A preparative going before it Namely His coming unto John to be Baptized 2. The Baptism it self 3. The Person of whom he received Baptism which was John 4. The Place where in Jordan 5. The consequents immediately following upon his Baptism Ver. 10 11. To begin with the first point Namely the coming of Christ unto John Herein we are to consider 1. The time In those Dayes 2. The coming it self He eame 3. The Place from whence From Nazareth of Galilee In those Dayes That is at the time when John Preached and Baptized so many in the Wilderness of Judea and after he had thus continued Preaching and Baptizing for some space of time some ten dayes or there abouts as some think Vide Func Chronol after that John by Preaching and Baptizing had prepared the way for Christ and for the solemn investing of him into his Office of a Mediator then and not before did Christ come unto John to be Baptized of him and so to take upon him his publick Office for immediately upon his being Baptized he was solemnly authorised from Heaven to his Office as we shall see afterward And this was when he was about thirty years old Luke 3. 23. Quest Quest Why did our Saviour Christ come at this time unto John to be baptized and so to be invested to his Office of a Mediator Answ Answ Because this was the time which God had appointed for his being baptized and for the taking of his publick Office upon him He came Voluntarily of his own accord shewing herein his readiness both to hear John's Doctrine and also to receive Baptism at his hands though he was Superior to John in many respects yet knowing it to be appointed of God his Father that he should be Baptized of John therefore he refused not but went unto him to that end From Nazareth of Galilee Galilee was the Northerly part of Judea and Nazareth was one chief City or Town in Galilee in which our Saviour Christ had hitherto bin brought up and lived a private life with his Parents Joseph and Mary See Luke 2. 51. Here he lived till he was about thirty years of age Now it is likely that this City of Nazareth was a good way distant from that Wilderness of Judea where John Baptized which was in the Southerly part of Judea and yet he went from thence unto John Observ 1 In those Dayes Observ 1. Christ did not come to John to be Baptized and so to be invested to his publike Office untill the time appointed of God for this his publick Calling Hence learn That none ought to take upon them any publick 〈◊〉 in Church or Commonwealth till the fit time come which God hath appointed for them to enter into that Calling Eccles 3. 1. To 〈◊〉 thing there is a season c. God hath appointed a fit time for every thing which he will have effected and so for the particular Callings of Men especially publick Callings He hath in his Decree and Counsell appointed a certain and fit time when they shall undertake them and not before and therefore untill that time come none ought to thrust themselves upon any such publick Office or Function but they are to wait for the time which God hath allotted for their Calling to such or such an Office in the Church or Commonwealth For this we have the example of John Baptist who took not upon him his publick Office of Preaching or Baptizing till he was about thirty years of Age which was the time appointed of God for his Calling to that office therefore all the time of his life before he spent privately See Luke 1. ult So our Saviour Christ lived a private life and went not out of Galilee till the time came that was appointed for him wherein to be baptized and to take upon him his publick Office Jeremy was ordained to be a Prophet before he came out of the Womb Jer. 1. 5. and Paul was separated from his Mothers Womb to preach the Gospel Gal. 1. 15. Yet because God had also appointed a certain time in which they should be actually called and sent to execute their Ministeriall Office therefore they waited for that time and did not presume to take the Office upon them before they were in speciall manner deputed unto it Quest Quest How shall we know the time appointed of God for our entrance into any publick Calling Answ Answ Look when a man finds himself furnished of God with a sufficiency of gifts for any Calling and when withall he hath an outward Calling by Men to warrant him for the undertaking of this or that Office in Church or Commonwealth then is the time appointed of God for his entrance upon that Office not before Use Use This reproveth such as thrust themselves rashly and presumptuously into publick Offices before the due and fit time appointed of God Such Ministers as run before they are sent not waiting the time which God hath appointed for their Calling and Entrance into the Ministery They undertake the Office before they be funished with gifts and ability for discharge of that Calling or else without allowance of the Church Also such as take upon them the Office of Magistrates before the time allotted them of God for the undertaking of that Office When Moses would take upon him forty years too soon to deliver his Brethren the Israelites it succeeded very ill with him for thereupon he was fain to fly into the Country of Madian and there to live as a stranger forty years See Acts 7. 23. c. Observ 2 Observ 2. Our Saviour Christ though he were John Baptist's Lord and Master yea the Lord of Heaven and Earth yet is content to come voluntarily from Galilee to the Wilderness of Judea to hear John preach and to receive the Sacrament of Baptism from him Hence we learn That the greatest persons should not think themselves too Great or too Good to come unto John that is to
the Minister of God to hear the Word from his mouth and to receive the Sacraments at his hand David a King was forward to repair to God's House See Psal 84. and Psal 122. 1. He did not think himself too good to repair thither to hear the Doctrine of the Priests opening and applying the Law of God unto the People Vse 1 Vse 1. This reproveth some great Personages who think it a Disparagement to their greatness to come duly to the publick Assemblies to hear the Ministers of God and to receive the Sacrament at their hands they rather desire to bring the Temple of God into their houses than to go out of their houses to the Church they rather would have the Ark of God come home to them than themselves to repair unto it But these men are not greater or more honourable than our Saviour Christ was yet he was forward and willing to repaire to the place where John preached and baptized though it were far off If the Son of God and Lord of Heaven and Earth did humble himself so far as to go to John much more should the greatest men on earth being but flesh and blood duly resort to the places where the publick Ministry is exercised Again this doth much more reprove those of the meaner sort who are backward to come to the publick Assemblies to hear the Word and to partake in the Sacraments If Christ himself refused not to come to hear John and to be baptized of him who yet had no such need of the Word or Sacraments as we have How great is the sin of those who having so great need of the Word and Sacraments yet do willingly absent themselves from the same and think much to come especially if it be far c. Vse 2 Vse 2. Shew we our readiness to repair on all occasions to the place where the publick Ministry is exercised If the greatest Persons be not exempted much less those of meaner degree and condition Eccles 5. 1. Be ready to hear and wait daily at the Gates of Wisdom Obser 3 Observ 3. Our Saviour Christ forsook Nazareth where he had been brought up now thirty years and left his Parents that he might go unto John to be baptized and so to take upon him his publick Office of Mediator Hence we may gather that if God calls us unto it we ought to forsake those things that are most dear and precious unto us in this World that we may perform obedience to his Calling When God calls us to the performance of any special Duty or service wherein to glorify him we must yield to his Calling though it be with the forsaking of those worldly things that are most dear unto us Abraham left his own Country and Kindred at the command of God Gen. 12. 1. Psal 45. 10. the Church is commanded to forget her own People and her Father's House that she may cleave to Christ 1 King 19. Elisha being called to the prophetical Office forsook his Parents and the twelve yoke of Oxen with which he was plowing that so he might follow God's Calling So the Apostles being called to follow Christ and to become Preachers of the Gospel forsook all So the Martyrs being called to give Testimony to the truth of the Gospel and to stand out in defence of it they forsook their friends goods and lives that they might yield to God's Calling The like must be done of us if we should be hereafter called of God to do it Vse Use Let us daily prepare our selves to forsake all worldly things though never so sweet and dear to us for the Lord's sake if he shall call us to it If God require thee to do him any service if he call thee to the performance of any special Duty wherein thou maist glorify him thou must resolve to do it though it cost thee the loss of all worldly things that are dearest to thee as wife children goods lands c. If thou wilt be a good Christian thou must be like Christ in this that as he being called to take upon him the Office of a Mediator did willingly for a time leave his own Parents and the Country of Galilee and the City of Nazareth where he had lived for thirty years together that so he might be obedient to that Calling So must thou do if God call thee to any special 〈◊〉 o◠Function in Church or Commonwealth wherein thou maist do him service thou must take it upon thee though it be with the forsaking of those things which are dearest to thee in this World A Christian must be daily disposed in affection to forsake all worldly things for Christ's sake and if God call him to it he must actually forsake them and that not onely for a time as our Saviour did Nazareth but even for ever So much of Christ's coming to John to be baptized Now follows the second Point to be considered which is the Baptism it self He was baptized that is He received the Sacrament of Baptism Quest Quest Why would our Saviour Christ receive this Sacrament Answ Ans For sundry Reasons 1. To shew himself obedient to his Father's Will and appointment It was a part of that Obedience and Righteousness which God the Father required of him as he was Mediator Therefore he saith Matth. 3. 15. Suffer it to be so now for thus it becometh us to fulfill all Righteousness that is to perform all Duties of Obedience required of us both 2. That there might be a conformity between Christ the Head and us His Members that he might shew himself to be like us in all things sin onely excepted Hebr. 2. 3. That by receiving this Sacrament in his own body he might sanctify the use of it unto us that is ordain and appoint it as an outward means which should be effectual to work Regeneration in us and to purge us from our sins by the power and vertue of his Spirit accompanying it 4. To commend the necessity and use of this Sacrament unto us after his Example and to teach us to make precious accompt of this Ordinance of God Object Object One use of Baptism is to seal Remission of sins to the party baptized but Christ had no sin therefore he needed not to partake in this Sacrament Answ Answ Though he had no sin of his own and so in respect of himself had no need of Baptism yet he took our sins upon him by imputation and so in respect of us it was fit he should receive Baptism that by this he might declare and shew that he was to purge us from our sins by his blood which is mystically represented in Baptism He was not baptized to purge away his own sins but to assure the faithful that their sins are purged away by his Blood Instruct 1. Seeing our Saviour Christ himself would receive the Sacrament of Baptism though in respect of himself he had no need of it This commends to us the excellency and necessity of
Now we are come to the third namely His Preaching in Galilee which is set down partly in these two Verses and partly afterward in two other places of this Chapter as ver 21. and 22. and again ver 35. c. to 40. In these two Verses now read consider three things 1. The Time when our Saviour Christ preached After John was delivered to prison 2. The Place where in Galilee He came thither to preach there 3. The Preaching it self amplified by the Matter which he taught set down 1. Generally In these words The Gospel of the Kingdom 2. More particularly in the 15. Verse as we shall see when we come to handle it First Of the Circumstance of Time noted in these words After that John was put in prison that is after John Baptist was apprehended and imprisoned wrongfully by Herod The cause of this Imprisonment was For his reproving of Herod's incestuous Marriage with his Brother's Wife as we read Mat. 14. and Mark 6. Observ 1 Observ 1. See here what Reward the Ministers of God do usually receive at the hands of wicked men for the faithful discharge of their Duty in reproving sin they are for this cause hated opposed and persecuted wrongfully Thus was John Baptist imprisoned by Herod for reproving his sin of Incest and thus have the faithful Ministers of God in all Ages been persecuted and hated for reproving sin Mat. 5. 12. So persecuted they the Prophets which were before you So our Saviour foretelleth how the Jews should deal with the faithful Ministers sent to them Mat. 23. 34. Behold I send unto you Prophets and wise men and Scribes and of them ye shall kill and crucify and of them shall ye scourge in your Synagogues and persecute from City to City Thus dealt they long before with the Prophets which were sent to reprove their 〈◊〉 ◠Chron. 36. 16. They mocked the Messengers of God and misused his Prophets c. We have examples of this in sundry Prophets as in Eliah Michaiah Jeremiah c. So also in the Apostles yea in our Saviour Christ himself Reas Reas Joh. 3. 20. Every man that doth evill hateth the Light neither cometh to it lest his deeds should be reproved Wicked men ly in the Darkness of sin now the Ministry of the Word is a Light to discover this Darkness and to convince their sins Therefore they hate this Word and persecute the faithful Ministers of it Vse 1 Vse 1. Think it no new or strange thing though in these times we see good and faithful Ministers hated molested troubled c. onely for the faithful discharge of their Duty in reproving men's sins c. yea we our selves that are Ministers must not be dismayed at it but remember it was alwayes thus this is but that old Enmity that hath ever been between the Seed of the Woman and the Seed of the Serpent What marvel that Owles should hate the Light If a Minister be opposed by wicked men for his Doctrine this may comfort him rather than discourage him for it argues that his Doctrine is such as convinceth carnal men's consciences of sin Luther liked his Doctrine the better because it was so much opposed by Papists and others Use 2 Vse 2. See by this our miserable blindness and corruption by nature which thus causeth us to hate trouble and persecute such as would do us good that is the faithful Ministers of God whom He sends to admonish us of our sins and to reprove us for them and so to bring us to Repentance and Salvation John sought to bring Herod to Repentance c. Is it not strange that we should hate those that seek our greatest good even the Salvation of our Souls yet thus it is with us by nature till God renew and change our hearts this shews that we love Darkness more than Light as it is Joh. 3. 19. One that is desirous to sleep is offended and angry at every thing that awakes him so is it with us by nature we do not onely ly asleep in our sins but we are apt to be offended at those who would awake us In bodily diseases we love and reward the Physitian that seeks to cure us yea though it be with hard Physick but see how foolish we are in the maladies of our Souls we are ready to hate and to be offended at such as would cure us of them by wholsome admonitions and reproofs But let it not be thus with us c. Observ 2 Observ 2. When John is cast into prison and stopped from preaching any longer then Christ preacheth hence observe the Lord 's provident care over his Church never leaving it wholly destitute of means of Instruction When some of his faithfull Ministers are restrained from preaching he stirreth up others in their rooms not suffering all their mouths to be stopped at once Act. 12. when Herod had put James to death he thought to have done the like to Peter but the Lord suffered him not Therefore although Peter were also laid in Prison and bound with two Chaines yet the Lord sent his Angel to let him loose out of Prison So we also read Revel 11. 3. that when the holy City that is the Church should be wasted and trodden under foot of the Gentiles that is of the prophane multitude that follow Antichrist yet even then the Lord would reserve two witnesses at least that is a small number which should propagate the Truth notwithstanding all the rage of Antichrist Use Vse Comfort to the true Church and to the Children of it against the rage and fury of such as persecute it Though they be never so maliciously bent against it they shall never be able wholly to root out or abolish all the faithful Pastors and Ministers of it but still out of their ashes the Lord will raise up others to preach and maintain his Truth So much of the Circumstance of Time when our Saviour Christ preached namely after that John Baptist was imprisoned Now we come to speak of the Place where he preached which was Galilee For it is said He came into Galilee there to preach the Gospel c. Galilee was one third part of Palestina or The Holy Land as it is called for it was divided into three principal Regions Judea Samaria and Galilee Judea was the most Southerly part Galilee the more Northerly part and Samaria did ly in the midst between them Now there were two parts of Galilee the Upper bordering to Tyrus Northerly and the Lower bordering to Samaria Southerly c. Now in this Country of Galilee our Saviour Christ was most conversant during the time of the execution of his publick Ministry there he taught and preached much and there he wrought most of his miracles whence it is that the enemies of Christ used to call him in way of contempt The Galilean So Julian the Apostate called Him as Eusebius reporteth Now this frequent conversing of Christ in this Country made it very famous
c. 4. In the calling and gathering of the Gentiles to the unity and fellowship of the Church See Psal 2. 6 8. Ephes 3. 3. c. By this means his Kingdom is enlarged much Use Use See our priviledge and happiness who live in these times since this clear and evident manifestation of the Kingdom and Regiment of the Messiah It is God's special mercy to us that we are born and live in these times since the coming of Christ in the Flesh because now his spiritual Kingdom and Government is more evidently manifested than it was before The Gospel is now more clearly â—aught and the gifts of the Spirit are more abundantly powred forth on the Church than before Christ's coming Christ himself also is 〈◊〉 ascended c. the Gentiles also whereof we our selvs are a part are now no longer shut out from the fellowship of the Church but are called and admitted unto it These things we see fulfilled which many Kings and Prophets that lived before Christ's Incarnation did greatly desire to see and yet could not Let us be thankful for this priviledge vouchsafed to us of God and make a good and right use of it Seeing Christ's spiritual Kingdom and Government in and over his Church is now so clearly manifested let us joyn our selves to this Church of Christ and yield our selves as dutiful Subjects of his Kingdom to be governed of him by the Direction of his Spirit and by the Rule of his Word Let us now kiss the Son lest he be angry c. as it is Psal 2. otherwise if we rebel against Christ and will not suffer him to reign over us we must look to be destroyed as his Enemies Luke 19. 27. Hitherto of the Reason or Ground of our Saviour Christ's Exhortation Now to speak of the Exhortation it self which is two fold 1 To repent 2. To believe the Gospel But before I speak of these particularly observe first two general Points of Instruction from the words Observ 1 Observ 1. In that our Saviour did chiefly insist on these two things in his Preaching namely upon the Doctrine of Repentance and Faith we learn That the Doctrines of Repentance and Faith should be in special manner taught and insisted upon by Ministers of the Word Our Saviour Christ in his Preaching chiefly urged these as we see here So did John Baptist as appeareth Math. 3. 2. compared with Act. 19. 4. So also did the Apostles as Paul Act. 20. 21. He witnessed to Jews and Grecians the Repentance towards God and Faith towards our Lord Jesus Christ Reas Reas These are main and principal Doctrines of the Gospel therefore reckoned among the fundamental Points of Christian Religion taught in the Primitive Church Hebr. 6. 1. The Foundation of Repentance from dead works and of Faith towards God Vse Vse Thiâ— should move Ministers much and often to preach these Doctrines of Faith and Repentance And the People of God should desire often to hear these Doctrines taught No Points of Christian Doctrine are more necessary or more useful These are such Doctrines as can never be taught too much because they can never be learned enough Observ 2 Observ 2. In that our Saviour preaching the Doctrine of the Gospel did exhort unto Repentance and Faith hence we may gather That the Doctrines of Repentance and Faith are taught onely in the Gospel as parts of it The Law discovereth Sin but sheweth no Remedy now Repentance is a Remedy c. This is true of Repentance Luke 24. 47. that Repentance should be preached in his Name that is in the Name of Christ as a part of the Gospel It is also true of Faith I mean of justifying Faith whereby we believe in Christ that it is taught onely in the Gospel as a part of it and not in the Law The Reason is because the Moral Law neither reveâ—leth nor teacheth Christ the Mediator therefore it doth not teach Faith in Christ the Mediator There is a kind of Faith taught in the Law which is a belief of God and confidence in him but not that Faith which apprehendeth Christ c. It is an Error to hold this to be commanded in the Law Now to speak particularly of these two Duties unto which our Saviour in his Sermon exhorted The first is To Repent The second To Believe the Gospel Quest Quest Seeing our Saviour doth first exhort to repent and then to believe the Question may be moved Whether Repentance be before Faith or Which of those Graces is first wrought in the heart Answ Answ The Order of these two Graces may be considered three wayes 1. In respect of Time and so neither Repentance nor Faith is first but they go together in time 2. In respect of their Nature and so Faith is in order of Nature before Repentance because a man must first be perswaded of his Reconciliation with God through Christ and of God's love towards him before he can truly love God again and he must first love God truly before he will truly hate Sin as offensive to God and turn from it 3. In respect of the manifestation of them in external fruits and so Repentance goeth usually before Faith because it sooner appeareth and is outwardly discerned by the fruits of it than Faith is And this may be one cause why Repentance is named before Faith in this and some other places of Scripture as Act. 2. 2. and Hebr. 6. 1. Now to speak of our Saviour's Exhortation to the practise of these Graces And first of the practise of Repentance which is first mentioned by our Saviour In handling whereof I will speak of these five things 1. Shew what Repentance is 2. The necessity of it 3. The signs or marks of it by which we may try whether it be in us 4. Speak of the Motives to stir us up to the practise of it 5. Of the Impediments that usually hinder from it Touching the first thing What Repentance is Answ It is a grace of the Spirit whereby a man is truly humbled for his sins and doth turn from them all unto God First I say it is a grace of the Spirit that is wrought in us by the Spirit of God to shew that we cannot repent of our selves but it must be given us of God 2 Tim. 2. 25. Jer. 31. 18 Further I add that it is a Grace whereby a man is truly humbled c. Where note that Repentance hath two parts whereof it standeth The first is Humiliation for sin The second is Conversion or Turning from sin to God both these must be in true Repentance 2 Chron. 7. 14. If my People shall humble themselves and turn from their wicked wayes c. Touching the first of these which is Humiliation for sin In it there must be two things 1. A true sight and feeling of our sins and of the Curse due unto them by the Law of God Psal 51. 3 I know my transgressions and my sin is ever before me So
he taught which was the most divine and heavenly Truth of God without all mixture of Falshood or Error This was confessed by his very enemies Mark 12. 14. 2. In regard of his powerful miracles which accompanied his Doctrine 3. In regard of the excellent manner of his Teaching which was such as did procure and win unto him great Authority and this is chiefly meant here Now the manner of his Teaching was excellent in sundry regards 1. He taught in his own Name as being Lord of his Doctrine and not onely as a Messenger or Interpreter thereof as the Prophets were therefore he did not use to say in his Preaching Thus saith the Lord as the Prophets used but I say unto you c. See Matth. 5. alibi 2. He taught with great power and efficacy so as his Doctrine wrought very effectually upon his Hearers for he did not onely sound the Word into their ears but he was able by his divine Spirit to work upon their hearts causing them to believe and embrace that which was taught 3. He taught with much zeal and earnestness of Affection shewing himself zealous of his Father's Glory and very earnest and desirous to save men's Souls 4. His speech and delivery was with special grace Luke 4. 22. The People wondred at the gracious words which proceeded out of his mouth the meaning is his words were such as did manifestly express the inward graces of the Spirit that were in him above measure as Humility Love Mercy c. See Isa 50. 4. And not as the Scribes Here we are to shew 1. Who were Scribes 2. What their manner of teaching was Touching the first This was a name of Office among the Jews Whereof there were two sorts 1. Civil who were publick Notaries or Secretaries unto Princes to write and record the publick affairs of the Common-wealth 2 Sam. 8. 17. Seraiah was David's Scribe So 2. Reg. 22. Shaphan was Josiah's Scribe 2. Ecclesiasticall Scribes which were imployed in Church-matters and these were a certain order of Ecclesiasticall persons who being skillful in the Law of Moses were appointed to be publick Teachers and Expounders of it to the People Such a Scribe was Ezra Chap. 7. Ver. 6. He was a ready Scribe in the Law of Moses See Nehem. 8. 4. and such were they by profession who were called Scribes in our Saviour Christ's time as Matth. 23. 2. The Scribes and Pharisees sit in Moses Chair c. that is They are such by Office who are appointed to expound the Law of Moses therefore they are sometimes called Lawyers and Doctors of the Law as Luke 5. 17. Luke 7. 30. These were very learned in the Letter of the Law as may be gathered 1 Cor. 1. 20. vide infrà Cap. 2. v. 6. Touching the second thing namely the manner of teaching used by the Scribes we must know That in our Saviour's time they were faulty in their teaching two wayes 1. In the matter which they taught for instead of the pure Word of God they taught the precepts of Men that is their own unwritten Traditions See Matth. 15. 9. and Luke 11. 52. 2. In the manner of their teaching in that they taught coldly negligently and without zeal and power This may appear because the Evangelists do oppose their teaching unto the powerfull teaching of Christ which shews That as His Doctrine was delivered with zeal and power so theirs was void of power This latter faultiness in the manner of their teaching is chiefly meant here Now to the Instructions to be learned hence Observ 1 Observ 1. From the manner of our Saviour Christ's teaching observe this That it is not enough for Ministers of the Word to preach true and sound Doctrine but they must also look that it be done in due and right manner 1 Pet. 4. 11. If any man speak let him speak as the Words of God As Ministers must teach the Divine truth of God so they must teach it after a Divine and Spirituall manner So did Paul 1 Cor. 2. 4 13. He taught with demonstration of the Spirit c. not with the words which mans wisdom teacheth but which the Holy Ghost teacheth comparing spirituall things with spirituall things More particularly for the right manner of teaching the Word these two things are required 1. That it be taught with an earnest zeal for Gods glory and with a fervent desire of the People's Salvation 2. That it be taught and delivered in powerful and effectuall manner so as to move and affect the hearers and to work upon their hearts if it be possible Thus Paul 1 Thes 1. 5. Our Gospel came not to you in Word onely but in Power c. Now to this end 1. Ministers must labour to be touched in their own hearts with a feeling of those things which they deliver for by this means their preaching will in all likelyhood work the more effectually on others when themselves are first moved and affected with that which they teach 2. Ministers in teaching must labour so to speak as to manifest and expresse the inward graces of their own hearts as meekness love humility c 〈◊〉 the People may see and acknowledge these graces of God in them as 1 Cor. 14. â—â— Then the People will be the more affected with their Doctrine Use 1 Vse 1. This reproveth the cold negligent and powerless teaching that is used by some Ministers of the Word which shew and expresse no zeal or fervency of affection nor yet any spirituall power or efficacy in their teaching These are like the Scribes c. They do the work of the Lord negligently no marvel if they do little good by such Preaching Use 2 Use 2. This may teach the People to love and desire a zealous and powerfull Ministery not contenting themselves with this to have the true Doctrine of the Word taught unto them but praying unto God to give unto their Pastors the Spirit of zeal and power to deliver and teach the word in such manner as that it may be effectuall to work upon their hearts Observ 2 Observ 2. Our Saviour preached as one having Authority that is he was careful by the manner of his teaching to maintain and preserve the Authority and Credit of his Person and Doctrine with the People Hence Ministers may learn That they ought to be careful so to carry themselves in their Ministery that they may preserve the credit and reputation of their Persons and Ministery and save it from contempt especially in their own places This charge Paul gives to Timothy 1 Tim. 4. 12. See that no man despise thy youth and to Titus Tit. 2. 15. These things speake and exhort and rebuke with all Authority See that no man despise thee Reas Reas The fruit and profit of their Ministery depends on the credit of it c. Quest Quest How may a Minister maintain the credit of his Person and Ministery By the same means as Christ did Answ 1 Answ 1. By teaching
c. He will rather want grace then for go his worldly commodity he will rather lose and be without the preaching of the Word than lose a good Farm Yea such a one would with the Gadarenes sooner for go Christ himself if he were on earth than their base swine or other worldly Commodities Use 2 Use 2. See how dangerous is the sin of covetousness in that it causeth such as are addicted to it to prefer earthly commodities before spirituall priviledges and blessings even before grace and salvation and before Christ himself Take heed then of having our hearts taken up with this sin of covetousness and excessive love of the World and of this Worlds goods as St. John calleth them especially such must take heed of this sin who have more abundance of the things of this life than others Psal 62. 10. If riches increase set not your heart on them On the contrary labour to have our hearts more and more set upon spiritual and heavenly things Col. 3. 2. Remedies against Covetousness see before upon Chap. 4. Verse 19. Mark 5. 18 19 20. And when he was come into the Ship c. Octob. 22. 1620. IN these three Verses the Evangelist mentioneth the last sort of Consequents which fell out after the Miracle namely that which happened in the man that had bin possessed That he requested of our Saviour that he might be with him Where we have these particulars 1. The time when he made this request to him When he was come into the ship 2. The matter of the request That he might be with our Saviour ver 18. 3. Our Saviour's Answer to his Petition forbidding him to be with him and commanding him to go home to his friends and to shew them what great things the Lord had done for him c. ver 19. 4. His obedience yielded to the command of Christ He Departed and began to publish in Decapolis c. 5. The effect which followed thereupon All men did marvell When he was come into the Ship That is When he was returned into the ship out of the Gadarens Country with a purpose to Sail back again into Galilee as we shall see ver 21. That he might be with him As his Disciple or Follower to accompany him in his travells where he went to Preach and work Miracles and he desired thus to follow Christ that he might hear his Teaching and see more of his Miracles as he had begun to do for Luke 8. 35. it is said He sate at Christ's Feat which phrase of speech implyeth that he submitted himself to Christ's Teaching and was diligent to hear him We find the same phrase used in like sense else-where Luke 10. 39. And Act. 22. 3. And this request and desire of the man that was Possessed to be with Christ argueâ—h that he had truly profited by Christ's Doctrine and by this Miracle wrought upon himself and that he was by means thereof Converted This for the meaning of the words ver 18. Observ 1 Observ 1. Here we see a just Judgment inflicted by our Saviour Christ upon the Profane and Covetous Gadarens for preferring their Swine before his company and before the pretious means of Salvation which he came to offer to them for as they desired him to depart out of their Coasts so he did indeed depart from them back again into Galilee and as they contemned the means of Salvation which he came to offer to them so by going from them thus suddenly he justly deprived them of those means of Salvation which they set so light by He would not cast Pearls to Swine Whence we learn that the Lord doth in Justice usually punish such as contemn the means of Salvation by depriving them of those means as the Ministry of the Word and Sacraments It is just with God thus to punish the unthankfullness of such This judgment our Saviour threatneth Matth. 21. 43. The Kingdome of God shall be taken from you and given to a Nation bringing forth better fruit c. Thus the Lord dealt with the Jews for their great contempt of the Ministry of the Prophets sent unto them he at length took away his Prophets and left them destitute of Prophets for many years together after their return from the Captivity in Babylongs unto the comming of John Baptist and Christ So Amos 8. 11. the Lord threatneth a Famine of his Word among the Israelites the cause whereof was their former contempt of the Word Act. 13. 46. When the Jews rejected the Doctrine of Salvation Preached to them Paul and Barnabas left them and turned themselves to Preach to the Gentiles and that by the Commandment of God Revel 2. 5. Ephesus is threatned to have their Candlestick removed that is to have the true Church taken away and the Gospel and other means of Salvation removed from them and this was for their contempt of those means in that their love to them was decayed And we see by experience at this day the just Judgment of God upon that City and divers other Cities which in the Apostles dayes had the Gospell amongst them but for their contempt thereof they have bin long since deprived thereof and so continue at this day as the City of Rome Corinth Thessalonica c. Use Use This is a warning for all such as have the means of Salvation the Ministry of the Word and Sacraments c. amongst then and offered to them to beware how they contemn or reject them lest God's just Judgment take away his Kingdome from them and bestow it on others that shall better regard and make use of such pretious means of Salvation This concerneth us in this Land and Kingdom to think upon we have had the means of Salvation for many years continued to us but great and fearfull hath bin and is the contempt of the Word and Sacraments in the greatest part of the people of this Land Justly then may we fear the removall of our Candlestick unless we speedily repent of this sin and for time to come have the means of Salvation in higher accompt and make better use thereof then the greatest part have hitherto done Yea this concerneth every particular Congregation in this Land which enjoyeth the Word Preached and the Sacraments to beware of contemning or setting light by these means of Salvation lest the Lord remove them If any people shall be so prophane and unthankfull to Christ for offering them the means of Salvation that they will with the Gadarens shew manifest contempt of Christ by contemning his Ministers for the Word which they Preach and even wishing that Christ were gone from their Coasts that is that the Faithfull Ministers of Christ were further off and that they were rid of so much Preaching If any people should I say be of this mind let them take heed and fear lest Christ Jesus the Lord do indeed depart out of their Coasts that is take away his Faithfull Pastors and remove his Word from them and
admire the same This should cause us highly to esteem of these Graces and to desire and seek after them Use 2 Vse 2. See also that it is no sure mark of a true Convert or good Christian to acknowledg and wonder at the excellent Graces of Gods Spirit which appear in others for so may they do who are profane carnall and utterly destitute of Gods Sanctifying Spirit such as have no spark of Sanctified Knowledg Faith Zeal Patience may yet confess and wonder at these Graces in other good Christians Such as cannot so much as speak ten words of Prayer to God with Faith and true feeling as they ought yet may admire the gift oâ— Prayer in others And so also other Graces of the Spirit Therefore rest not in this that thou canst admire and speak of the excellent graces and gifts of other holy Christians for though it be good and commendable in it self so to do yet it is not enough to prove thee to be a good Christian unless thou find some measure of the same graces in thy self and canst prove this by good evidence to thy own conscience out of the Word of God It is good for thee to admire the graces that are in others but stay not here Labour withall to make a true and right use of others graces by striving to imitate them and labour more and more to feel the like graces in thy self and to shew them forth toward others by the fruits of them Observ 2 Observ 2. In that Christ's Countrymen do wonder how such wisdom and excellent gifts should be given him without the ordinary means and help of Education and training up in Schools of Learning We may Observe That it is the property of carnal men to tye the gifts and graces of Gods Spirit unto outward helps and means as if the Lord could not bestow such gifts or work such graces by his Spirit without such outward helps Thus carnal men are wont ignorantly to imagine See Joh. 7. 15. Therefore Act. 4. 13. the Rulers and Scribes wondred how Peter and John should preach with such boldness seeing they were men unlearned and ignorant as if the Lord could not bestow such a gift in teaching without the help of humane Learning Thus natural men use to tye the gifts of Gods Spirit unto such outward helps and means and therefore they contemn the graces of such as have had small means c. Reas 1 Reason 1 Cor. 2. 14. The natural man receiveth not the things of Gods Spirit for they are foolishness unto him neither can he know them because they are spiritually discerned Carnal men cannot judg of God's manner of working grace See Joh. 3. 8. Vse 1 Vse 1. Take heed we do not thus tye God unto outward means we must not so think of God and of the work of his Spirit as carnal men use to do as if he could not work grace without ordinary means This is the blind judgment of carnal men which therefore such as profess to be spiritual must take heed of And on the contrary we must know That though ordinarily God worketh grace by means yet not alwayes but sometimes without means to shew that he is above all means and not tyed unto them Therefore sometimes where the means are wanting God worketh extraordinarily by his Spirit giving eminent gifts without ordinary means Thus albeit he usually brings men to knowledg of the Scriptures by reading yet he gives a speciall measure of this knowledg to some that cannot read so though he usually work faith by hearing the Word preached yet sometimes without this means either by reading or some other way extraordinarily So though the knowledg of Arts and Tongues be a great help to attain the gift of preaching yet God can give this gift in an eminent measure to such as want that help as he did to the Apostles being unlearned Fishermen And even in these times though the study of humane Learning be an ordinary means to furnish men with ability to preach the Word yet they are not alwayes the best Preachers which have most helps of humane Learning but sometimes God giveth more eminent gifts to one of mean learning then to another that is more learned Which shews that God is not tyed to means in giving the graces of his Spirit but doth freely bestow them where and upon whom and in what measure he will either by means or without means Which must therefore teach us as on the one side not to neglect the ordinary means of grace so on the other side not to rest in them nor to tye God unto them but above all to sue unto him by prayer to accompany the means with the powerful work of his Spirit which may make them effectual to work and increase his graces in us Use 2 Use 2. Despise not the graces which we see in others because of the small or weak means they have had c. Observ 3 Observ 3. Further these men of Nazareth are driven to acknowledg the excellency of Christ's Doctrine and the Divine power manifested in his Miracles yea they were astonished thereat and yet for all this they believed not in him but were offended at him as it is said in the next Verse The reason whereof was because they were exceedingly hardened in their natural blindness and infidelity so as they could not see clearly into the truth of Christ's doctrine nor believe in him though they had most excellent and powerfull means to open their eyes and to work faith in them So that from hence we are taught That so long as any remain hardened in their natural blindness and infidelity no means will prevail to work faith or repentance in them and to bring them to God though the means used be in themselves never so powerfull and excellent though Christ himself should preach to such and work Miracles before their eyes in such sort as they should be forced with these Nazarites to confess his Divine Power and Wisdom and to wonder at the same yet if their hearts remain hardened in their natural blindness and infidelity all this means would work no good upon them to convert them Thus Esay 6. 10. the Lord threatneth to make the heart of the people fat and to make their ears heavy and to shut their eyes lest they should see with their eyes and hear with their ears and understand with their hearts and convert and be healed Which shews That where hardness of heart reigneth there the Word preached and heard cannot do good or work true Conversion Pharaoh's heart being hardened no means would prevail to turn him to God neither the Word and Message of God sent unto him by Moses nor the Miracles which Moses wrought in his sight nor yet all the Plagues sent of God upon him The Scribes and Pharisees being hardened in their natural blindness and infidelity no means would prevail to turn their hearts neither Christ's powerfull preaching nor his wonderfull Miracles so often wrought
Devil sets them awork c. Use Use Pray unto God to restrain the rage and malice of the wicked and to deliver us from evill and unreasonable men 2 Thess 3. 2. It followeth But she could not Here is shewed the cause which hindred Herodias from accomplishing her bloody purpose against John namely her unability to do that she desired One reason whereof is shewed in the next Verse because Herod kept John from her c. But the main and principal reason was this That God himself did by his power and special providence so restrain the power and malice of this wicked woman that she could not as yet have her will against John though afterward she had as we shall hear Observ Observ Though the wicked bear deadly malice oftentimes against God's Saints and Servants yet the Lord doth by his power and special providence restrain their malice and power that they cannot alwayes do that hurt and mischief unto Gods Servants which they desire to do Sometimes indeed he permitteth them to annoy and hurt his servants in their bodies goods and outward estate for the greater and more through tryal of his servants and for other just causes but he doth not alwayes suffer them so to do but often restraineth and bridleth their power and malice so as they cannot have their wills against his servants Thus the Lord restrained the power and malice of Saul that he could not take away the life of David though he sought to do it Thus he bridled the malice of Haman against the Nation of the Jews that he could not root them out though he laboured to do it Thus he bridled the rage and malice of Sennacherib King of Assyria against God and his people 2 King 19. 27. I know thy rage against me Therefore I will put my hock into thy nose and my bridle in thy lips c. Use 1 Use 1. Comfort to the faithful Servants of God against the fury and rage of their most malicious and deadly enemies They cannot do what they list against them but that only which the Lord suffereth them to do and he will suffer them to do nothing but that which shall in the end turn to the good and salvation of his servants Though they may hate and persecute them even unto death yet not a hair of their head shall perish without the Will of God See Matth. 10. 29. Use 2 Use 2. Be thankful unto God for his goodness and mercy to his Church and People so restraining the malice of the wicked that they cannot do them so much hurt and mischief as they would If they might have their will the Devil and wicked men would root out all the faithful servants of God from the earth It is therefore the Lord 's infinite mercy and goodness to us that we are not consumed and cut off from the Land of the living by such wicked instruments of Satan Mark 6. 20. For Herod feared John c. July 15. 1621. IN the former verse is shewed that Herodias bearing inward grudg against John would have killed him but could not effect her bloudy purpose Now the Evangelist in this verse mentioneth a special reason why she could not kill him and what hindered her namely this that Herod himself who had cast John in Prison yet did so fear and reverence his person because he was a Holy and Just man that he would not suffer Herodias to put him to death but kept him alive for a time notwithstanding all her rage and malice against him And withall the Evangelist mentioneth not onely this speciall favour and kindness shewed by Herod unto the person of John in keeping him safe from Herodias for a time but also the good respect and liking which he shews to his Doctrine in that he heard it gladly and obeyed it also in part This is the sum of the verse More particularly and distinctly consider in it three things 1. Herod's fearing or reverencing of John's person 2. The ground or motive of it Because he knew him to be a just and holy man 3. The manifestation of it by the effects 1. Toward his person keeping him from Herodias 2. Toward his Doctrine or Ministry 1. In hearing him 2. Hearing him gladly 3. Doing many things General Doctrine from the whole Verse In that Herod did so many good things and yet was but a wicked man we may hence gather That one may go very far in Religion and Christianity and yet not be truely Religious nor a sound Christian but remain an Hypocrite and wicked man Herod had many good things in him and he did many good things and yet neither had enough nor did enough to prove him a good Christian He bare a kind of love and liking and reverence to Johns person and Doctrine being willing and desirous to hear him and ready to obey him in many things and not onely so but he shewed him special kindness and mercy in keeping him alive and safe when Herodias would have killed him and yet all this while Herod remained but an Hypocrite and wicked man which shews that one may go very far in a shew of true Religion and Grace and yet be void of it See also for proof of this Hebr. 6. 4. and Luke 8. 13. See also what hath bin said before of this point upon Mark 4. 16. But more particularly to open this point here There are three sorts of good things which may be found in a wicked man or Hypocrite which yet are not sufficient to prove him a sound Christian The first respecteth the mind and understanding The second the Heart and affections The third the outward life and Conversation Touching the first the mind and understanding a wicked man may be enlightened with a good measure of knowledg in the Word of God and the Doctrine of it so as to be able to speak and discourse readily of it to others yea to Preach it to others as Judas did Hebr. 6. 4. such as commit the sin against the Holy Ghost are enlightened with knowledg So Hebr. 10. 26. and 2 Pet. 2. 21. Some know the way of Righteousness and yet fall away c. Touching the second which is the Heart and affections a wicked man may have his heart moved and stirred with some good affections as a kind of love and desire to the Word of God and a kind of joy and delight in it for a time See for this Hebr. 6. and Luke 8. 13. and here in the example of Herod So also a wicked man may be affected with a kind of love and reverence to Gods Ministers and to other good men as we see also in Herod here He may also have some other good affections as a kind of love and desire after Heaven and Salvation such as was in wicked Balaam wishing to dye the death of the Righteous c. and Hebr. 6. 5. They are said to taste of the powers of the World to come Again a wicked man may be affected
for good duties for prayer reading hearing the Word c. Ephes 5. 16. Redeeming the time c. Gal. 6. 10. As we have opportunity let us do good unto all men c. Hebr. 3. 13. Exhort one another while it is called to day 2 Tim. 4. 2. Ministers are enjoyned to take all good occasions to preach the Word and so by consequent should the people take all good occasions to hear the Word c. So much of the opportunity of time When Herod made his great Supper or Banquet Now followes the making of the Supper or Banquet it self amplified by two Circumstances 1. The particular day or time when it was made On his Birth-day 2. The persons invited His Lords high Captains and chief Estates of Galilee On his Birth-day He kept this solemn Feast as a memorial of his birth-day in way of rejoycing and thankfulnesse as for it And this was a Custome used not onely among the Gentiles as Gen. 40. 20. See Alexander ab Alexandr Genial dierum lib. 2. cap. 22. fol. 92. and Willet on Gen. 40. 20. but also among Christians in the times of the Ancient Church as may appear by the 51. 52. Canons of the Councel of Laodicea where the Christians are forbidden to keep Feasts on Wedding-dayes or Birth-dayes in the time of Lent because that was a time appointed rather for Fasting which argues that at other times they might and did keep such Feasts See Centur. Magdeb. Cent. 4. Cap. 9. de Synod Col. 837. And this Custome of celebrating Birth-dayes and making Feasts on them in way of rejoycing and thankfulnesse unto God for the benefit of our birth is in it self a thing lawful and good but it was abused among the Heathen and â—o it was here by Herod using it as a day of riotous and excessive feasting and of lascivious dancing and which is worse using it as an occasion of the horrible sin of murder in cutting off the head of John Baptist upon thiâ— day To his Lords Peers or Noblemen High Captains The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly such as were Captains over thousands which were accounted high or chief Captains or Colonels And Chief Estates Or Chief persons of Galilee Galilee was one chief part of the Country of Judaea or Palestina and it was the Dominion or Jurisdiction of Herod for he is called Tetrarch of Galilee Luke 3. 1. Observ 1 Observ 1. Here we learn That things good and lawful in themselves may be and are oftentimes greatly abused and so become evill and sinfull to such as do so abuse them To celebrate the memory of ouâ— Birthday with Feasting in way of rejoycing and thankfulness to God is a lawfull and good custome in it self yet was this grosly abused by Herod and so was unto him an occasion of much sin So the Love-Feasts used in the Primitive Church The Celebrating of the Nativity of Christ yearly is in it self a laudable Custome yet may be and is greatly abused c. Meat drink apparell sleep recreations c. are in themselves lawful and good yet are much abused by many and so become evil and sinful Rom. 14. 20. All things indeed are pure but it is evill for that man who eateth with offence To fare delicately and to be richly apparelled is lawfull at sometimes and for some persons yet delicate fare and rich clothing was abused by that rich glutton Luke 16. Buying and felling building and planting marrying and giving in marriage are things lawful yet these were abused as occasions of security in the dayes of Noah and Lot Luke 17. To use Farms and Oxen c. is lawful yet these may be abused as we see Luke 14. in those that were hindered by their Farms Oxen c. from coming to the great Supper which the Lord prepared for them And this is not only true of these earthly and temporal blessings and things of this life but also of spiritual good things as the holy Ordinances of God and means of salvation the Word Sacraments Prayer c. even these may be abused and so become evil and sinful unto such as so abuse them Thus the Pharisees abused prayer fasting and outward keeping the Sabbath c. Judas abused preaching Simon Magus abused the Sacrament of Baptism The Jews in the Prophet Esay's time abused the Sacrifices c. Esay 1. Vse Use Look to our selves in the use of indifferent and lawful things that we beware of abusing them unto sin or as occasions of sin lest they be turned into sin unto us The best things we do and the best things we use may be turned into sin unto us if we abuse them Our meat drink sleep c. Our Table may become a snare and stumbling block to us yea the best and most holy duties we perform may become sinful to us Our very prayers c. Look therefore that we do not only refrain and avoid things simply evill and unlawful but that we be careful to use good things well and lawfully The Law is good saith the Apostle if a man use it lawfully so it may be said of all good and lawful things they are good if we use them well and lawfully otherwise evil and sinful to us whatsoever they be in themselves Now that we may use good things lawfully observe these Rules 1. Use them upon good ground and warrant from the Word of God so far forth only as we have allowance from it for the use of them 1 Tim. 4. 5. Every creature is good being sanctified by the Word 2. Use them in due manner 1. In faith being perswaded that God accepteth our persons in Christ and consequently accepteth and is well pleased with those things which we do Rom. 14. ult Whatsoever is not of faith is sin 2. In way of true and sincere obedience to the Will of God who hath ordained for us the use of all good and lawful things 3. Use all good things to the right end viz. God's glory the good of our brethren and the furtherance of the salvation of our own souls 1 Cor. 10. 31. Observ 2 Observ 2. Further in that this Banquet or Feast made by Herod on his birth-day is here mentioned as one special occasion of the beheading of John Baptist hence we may Observe That Feasting and Banqueting though it be lawful in it self being well used yet being abused it is an occasion of much sin So was this Banquet of Herod So was the feast of Nabal an occasion of his being drunken 1 Sam. 25. 36. So was the feast of Belshazzar an occasion of profaning the holy Vessels of the Temple and of praising and extolling the Idols of gold and silver of brass and iron c. Dan. 5. 1. Therefore Job 1. 5. that holy man feared lest his sons and daughters had sinned and cursed God in their hearts in time of their feasting 1 Cor. 11. 21. the Love-Feasts which in the Primitive Church were used before the receiving of the
corruptions in the first rising and spiringing up of them Quest Quest Why doth the Lord suffer so many and great corruptions to grow up in the Church Answ Answ 1. For the tryall and manifestation of his Elect and Faithfull People to distinguish them from Hypocrites and wicked Ones in that they do not yield and consent to those corruptions as the Wicked do but oppose themselves against them 1 Cor. 11. 19. There must be Heresies that they that are approved among you may be known 2. To shew his Power and goodness in preserving his Elect People in the midst of such corruptions and abuses that they be not drawn away by them 3. To execute his just Judgment upon the Wicked and Reprobate who are willing to be seduced in giving them up to themselves and so suffering them to be drawn away with the sins and abuses of the times See 2 Thess 2. 11 12. Use 1 Use 1. See then that there may be a true Church where many and great corruptions and disorders do raign and therefore that such corruptions are no sufficient cause why we should separate from the true Church or refuse to communicate therewith in the holy Ordinances of God as in publick Ministery of the Word Sacraments Prayer c. This is to be remembred against the Brownists who separate from our Church because of the abuses and corruptions in it Vse 2 Use 2. This proves against the Papists that the true Church on Earth is not alwayes gloriously visible that is to say in regard of the outward beauty and glory of it For sometimes it is so deformed and defaced with corruption that scarce any good outward form or face of a Church can be discerned So in the times before mentioned c. Use 3 Use 3. To teach us not to think strange or to stumble at it if in these times the Church of God in some Places and Countries be tainted with many and great abuses yea though it be so with this Church wherein we live for this is no new thing It hath been often so in former Ages and with other visible Churches of God upon Earth therefore wonder not if it be so now but know that God doth for just causes permit it so to be as hath been shewed Withall let this be our care to take heed we be not tainted with the corruptions and abuses now raigning in the Church remembring that warning of the Apostle 2 Pet. 3. 17. Beware lest ye being led away with the Errour of the Wicked fall from your own stedfastnesse On the contrary we are by all means in our severall places to set our selves against the common corruptions and abuses of the times and of the Church wherein we live Magistrates by their Power and Authority Ministers by their Doctrine and Ministery all Christians by our prayers to seek reformation of the abuses raigning in the Church c. Observ 2 Observ 2. The special Care and Providence of God over his true Church for the good thereof in that he hath in the most corrupt times used to stir up some special and extraordinary Persons to be Instruments of reforming the Church and of restoring the decayed state of it So here he sent John Baptist to restore those things which were out of Order in the Church at that time So after him our Saviour Christ himself was called and sent of God to perfect the Reformation begun by John's Ministry So Elias the Prophet was extraordinarily stirred up of God to be a means of reforming the great Abuses and Corruptions then reigning in the Church which was among the Israelites So in the time of the Arrian Heresy God stirred up Athanasius Basil Ambrose Hierom and other worthy Fathers of the Church to be means of reforming the Errouts and Abuses then reigning in the Church So of latter times when the darkness of Popery did most prevail God stirred up Wickliff John Husse Hierom of Prague Luther c. to be Instruments of restoring the Church by their Preaching and Writings Use 1 Use 1. To move us thankfully to acknowledge this provident care of the Lord for his Church and to bless his Name for it Vse 2 Use 2. Hence gather hope that the Lord may and will in due time stir up some special Persons in these corrupt times wherein we live to be Instruments of restoring the decayed state of the Church and of reforming those Abuses and Disorders which reign amongst us Seeing the Lord hath heretofore used thus to do in the most corrupt times of the Church there is hope that he will do so now in due time though as yet he do defer to do it which should therefore encourage us earnestly to seek to God by Prayer to this end entreating him to take the Reformation of his Church into his hands at length and to stir up some speciall Persons that may be as Instruments to bring this to pass There is great need for us so to do if we consider the corrupt state of the Church at this time how many and great Corruptions Abuses and Disorders do now reign in it and that in all estates and Degrees in Magistrates Ministers People of all sorts c. Oh what need have we now of some Elias or John Baptist to be called and sent of God to reform the Abuses in our Church to restore things out of Order c. So many and great are the Abuses and Corruptions amongst us that it is unlikely they will be reformed by ordinary means and therefore we have need earnestly to wish and daily pray unto God to use some extraordinary means to effect it to stir up some special and extraordinary Persons to be instruments and means of reforming the corrupt state of the Church c. Let us then daily sollicite the Lord by our Prayers to this end yea every one of us Though it be not in our Power to reform the Church yet is it in our Power to pray unto God for Reformation of it and it is our bounden Duty so to do c. And to the end the Lord may be moved to stir up some special instruments and means of reforming the Church in general let us every one be careful first to reform our Selves in particular and next our Families as particular Churches Mark 9. 12. It is written of the Son of Man that he must suffer many things c. Dec. 17. 1626. NOW followeth what Elias that is John Baptist was to suffer at his coming This our Saviour shews by comparing his Sufferings with His own which himself was likewise to suffer according to the Scriptures Where consider two things 1. Our Saviour's express mentioning or fore-telling of his own Sufferings which he was appointed to suffer not long after and that according to the Scriptures in these words And as it is written of the Son of Man that he should suffer c. 2. A secret intimating or implying of the like things which John Baptist was also appointed
necessity of them in regard of the fulfilling of the Prophecies which went before of him The rather because this Article of Christ's Sufferings is the ground of all true comfort against our sins and fear of God's Wrath. For to this end suffered he to make satisfaction to God for our sins and so deliver us from the guilt and punishment due unto them as we have heard before Mark 9. 12. That he must suffer many things c. Januar. 7. 1626. Observ 2 Observ 2. HEnce gather that whatsoever Christ suffered or was to suffer for us it was ordained appointed of God before-hand and that it was agreeable to the Counsel and Will of God for otherwise he would not have in spired and moved the Prophets to fore-tell these Sufferings of Christ so long before This therefore shews that it was the Purpose and Will of God that Christ Jesus his Son should dye and suffer so many things for us So it is expresly said Act. 2. 23. that he was delivered to death by the determinate Counsel and fore-Knowledge of God Now this maketh greatly for our Comfort For if Christ suffered according to the Counsel and Will of God then we need not doubt but his Death and Sufferings were acceptable and pleasing to God and consequently effectual to redeem and save us from our sins and to pacify the Wrath of God towards us Therefore Ephes 5. 2. it is said that Christ gave himself for us an Offering and Sacrifice to God for a sweet smelling savour The Sufferings of Christ were an acceptable Sacrifice to God The reason was because this Sacrifice was offered according to the Will of God and Christ Suffered all that he Suffered by his appointment as appears by this that God did by his Prophets fore-tell long before whatsoever Christ was to Suffer Think of this for our comfort That as Christ hath Suffered many things for us so he Suffered all according to the Counsell and Will of God who did fore-tell all those Sufferings long before by his Prophets and therefore we may be assured that God could not but accept of the Sufferings of Christ as a satisfaction and full price for our sins Our comfort stands not simply in the Sufferings of Christ but in this that his Sufferings are accepted of God for us c. So much of Christ's own Sufferings which himself here expresly mentioneth and fore-telleth Now further by this express mention of his own Sufferings which were to come he doth hereby secretly imply that in like manner Elias that is John Baptist was to Suffer much at his coming that is many Abuses and Indignities at the hands of men And so much is here to be understood by us though it be not expressed in the Words for otherwise the sentence seemeth to be imperfect And by comparing this place of St. Mark with that Matth. 17. 12. it may appear that our Saviour's purpose in these words was so to compare his own Sufferings and the Sufferings of John together as to exemplify and prove the one by the other mutually that is to say not onely to confirm the Truth of John's Sufferings by example of his own but also on the other side to confirm the truth and certainty of his own Sufferings to come by example of John's Sufferings which were already past Jansen in locum ex Beda Observ 1 Observ 1. There must be a conformity and likeness between Christ himself and his faithfull Servants in Suffering many Afflictions and Miseries in this Life it is so ordained of God Our Saviour here implyeth that as it was written in the Prophets that himself should Suffer many things so also it was ordained and appointed of God that John Baptist his faithfull Servant and Harbinger should Suffer in like sort many Abuses and Indignities in the World at the hands of wicked men The same is true of all other faithfull Servants of Christ that as in other things they must be conformable to the Image of Christ their Lord and Master So in this particular of suffering and induring many and great Afflictions and Tryalls in this World Rom. 8. 39. He that will be Christ's Disciple must take up his Crosse and follow him as we have heard Chap. 8. 34. 1 Pet. 2. 21. Christ in Suffering left us an example that we should follow his Steps His Suffering was not onely meritorious but exemplary not onely to merit forgiveness of Sins and Salvation for us but also to be a president of Suffering to us to shew that as he Suffered many Afflictions and Miseries for us So must we be like unto him in Suffering many Crosses Afflictions and Tryalls in this World for his sake The true members of Christ must be conformable to him their Head As he Suffered many things before he entred into Glory so must they Therefore Revel 1. 9. John professeth himself to be a Companion with the rest of the Faithfull in the Kingdom and patience of Jesus Christ and not onely in his Kingdom but in his patience that is in the patient Suffering of such Afflictions as Christ himself Suffered before him Use 1 Use 1. See then that if we will be Christ's true Disciples and Servants indeed and truth as we professe to be we must make accompt to Suffer many Afflictions and Miseries in this World as Christ our Master hath done before us We must follow him and be like unto him in Suffering the Crosse if ever we look to be like him in Glory Let us therefore prepare and arm our selves daily for the bearing of the Crosse yea for the Suffering of many Troubles and Afflictions after the example of Christ our Head prepare to undergo many Abuses Wrongs and Indignities in the World as he hath done before thee To this end pray and labour for true faith patience and Christian courage without which Graces thou canst never be able to Suffer so many Afflictions and Tryalls as thou must make accompt to Suffer in this World Vse 2 Use 2. This is a ground of comfort and patience to us to move us willingly and contentedly to take up our Crosse that is to submit our selves to the bearing of Troubles and Afflictions in this Life Seeing it is so ordained of God and therefore necessary and fit that by this means we should be conformable to Christ our Head which we should by all means desire to be Therefore if thou be a good Christian never be dismayed with thy Troubles nor unwilling to bear them but rather rejoyce and comfort thy self in them all with the example of Christ The more Troubles thou Sufferest the better the more like thou art to Christ who was a man of sorrows 1 Pet. 4. 12 13. Think not strange concerning the fiery Tryall c. But rejoyce in as much as ye are partakers of Christ's Sufferings c. In all thy Troubles thou art a sharer with Christ himself be glad of this Phil. 3. 10. Paul counted all things Dung that he might
are upright before him ayming at his glory in all that they do In this case he accepteth the will for the deed in them 2 Cor. 8. 12. Though we make but a weak and timorous profession of hiâ— Name yet if it be in truth and sincerity he accepteth it and doth account us in the number of his disciples Earthly Masters will not entertain or keep such a servant as is ashamed openly to acknowledg his Master before others But Christ our heavenly Master is more gracious in bearing with us though we be ashamed oftentimes to profess him and his Word before men so openly and boldly as we should do This may greatly comfort us against our weakness and timorousness in the profession of Christ and against all the imperfections of our obedience to his Will Onely take heed that we do not please our selves in these our wants and failings but that we be daily humbled for them and strive against them labouring to grow more and more zealous in all duties of obedience and service unto Christ Then may we have true comfort in the midst of all our failings and infirmities when we consider what a gracious and merciful Lord we have who doth so well accept of our imperfect services This being thought upon will comfort us both in life and death Ambros Non sic vixi ut vivere me pudeat nec mori timeo qua bonum Dominum habemus Observ 2 Observ 2. In that our Saviour saith He that is not against him is on his part and consequently that whosoever is not on his part is against him hence we may gather That in Religion and in the profession of Christ and the Gospel there is no mean or middle sort of persons between friends and enemies of Christ but all are either friends or enemies He that is not the one is the other He that is not an enemy is a friend to Christ and the Gospel and on the contrary he that is not a friend must needs be an enemy This is proved by comparing this place with that Matth. 12. 30. Use Use See what to think of such as professe to be of no side in the matter of Religion neither Papists noâ— Protestants neither with Christ nor against him This cannot be and therefore the truth is such Neâ—trals are very enemies of Christ and of the Gospel For one of the two they must needs be either enemies or friends to Christ But friends they are not they do not stand for Christ therefore they are against him God alloweth no spectators in Religion All are actors either on Christ's part or against him Let us then take heed of halting between two Opinions in Religion If the Lord be God follow him but if Baal then follow him as Eliah warned the idolatrous people 1 King 18. 21. We read Levit. 19. 19. that â—ods people were forbidden in time of the Law to sow their ground with mingled seed and to wear a gaâ—â—ent of â—nnen and woollen to shew that the Lord would not have them to be of a mingled or linsey-woolsey Religion that is of no Religion in truth but rather enemies to it And Revel 3. 16. the Church of Laodicea is threatened for being luke-warm neither hot nor cold in Religion Take heed it be not so with any of us lest the Lord do spew us out of his mouth The Lord doth loath and detest such luke-warmnesse and halting in Religion See therefore that we do not onely make shew to be no open or direct Enemies of Religion and the Gospel but that we do approve our selves to be true friends and favourers yea zealous and forward professors and maintainers of the same for else it is certain that we are enemies and adversaries unto it whatsoever shew or pretence we make of the contrary There is no middle way between these two as hath been shewed Mark 9. 41. For whosoever shall give you a cup of water c. Sept. 23. 1627. IN the three former Verses as we have heard the Evangelist mentioned a Conference between our Saviour Christ and his Disciple John concerning the prohibiting of one whom they saw casting out Devils in Christ's Name In which Conference our Saviour forbade them to hinder that party alledging reasons thereof c. Now from this 41. Verse to the end of the Chapter the same Evangelist setteth down unto us some special Points of Doctrine or Instruction which our Saviour took occasion to teach unto his Disciples at the same time as is probable Of which Points of Doctrine we shall hear in their order as they lye in the residue of this Chapter The first Point of doctrine is touching works of Charity to be performed unto good Christians which our Saviour commendeth by the reward which he promiseth to every one that doth perform such work of charity Verse 41. For whosoever shall give you a cup of water c. Touching the particular dependance of these words on that which goes before it seemeth most probable that our Saviour having before Verse 37. begun to commend unto his disciples the practice of love toward such good Christians as do resemble little children in humility and then being interrupted by John's relating unto him the matter of him that cast out devils in his Name now having made answer unto John he returneth to speak again of the same matter which before he began to intreat of Verse 37. touching the practice of love toward good Christians Sic Illyric The words of this Verse considered in themselves do contain a commendation of the practice of love to good Christians by an excellent promise of reward made unto such persons as shall perform any work of charity though never so small unto such good Christians Where three things are to be considered 1. The Persons to whom this promise is made Whosoever shall give you a cup of water to drink 2. The Ground or Motive which should move them to perform this work of charity to Christ's Disciples viz. the Name of Christ and because they did belong to him 3. The promise it self Verily I say unto you he shall not lose c. Of the first Whosoever shall give you a cup of water That is shall perform the least work or duty of love one of the smallest and easiest duties of love viz. the giving of a cup of water to drink unto one that is thirsty being named instead of all other duties of charity And our Saviour nameth this particular work of charity in giving a cup of water c. because it was an usual and common courtesie to do this in those times and in that hot Countrey of Judea in which their common and ordinary drink was water especially for the poorer sort To you That is to his Disciples or to any other true believers and professours of his name such as they were Observ 1 Observ 1. To shew love and kindnesse to good Christians believing in Christ and professing his Name is a duty very
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
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
c. So are we to receive and imbrace that Doctrine which was Preached by John Baptist while he was on earth and is now left to us written and recorded in Scripture for the substance of it Now the Doctrine of John Baptist was no other but the Doctrine of the Gospel which is the Doctrine of Salvation by Christ the true Messiah consisting of two parts or branches especially which John most urged in his Ministry 1. The Doctrine of Repentance and newness of life Matth. 3. 2. He came Preaching and saying Repent c. and ver 8. To the Pharisees and Sadduces which came to his Baptism he sayes Bring forth fruits meet for Repentance 2. The Doctrine of Faith or of believing in Christ the Messiah Act. 19. 4. John Baptized with the Baptism of Repentance saying unto the people that they should believe on him which should come after him that is on Jesus Christ See also Joh. 1. 7. This being so let us see that we do not onely believe the truth of these Divine and heavenly Doctrines which John Preached but also that we imbrace and yield obedience to the same in life and practice repenting truly of our sins and labouring by true Faith to lay hold on Christ c. Observ 4 Observ 4. The dignity and excellency of the Sacrament of Baptism which John did first administer in that both it and the whole Ministry of John was not from men but from God not from earth but from Heaven as our Saviour here implyeth This proves the Sacrament of Baptism to be of Divine and not of Humane Institution in that John Baptist who was the first Minister of it had his Calling and Ministry from God yea not onely so but he had an extraordinary and immediate Calling from God to bring in that Sacrament into the Church Joh. 1. 33. he sayes the Lord sent him to Baptize with water c. Vse 1 Use 1. To conâ—ute the gross errour of the Papists teaching that the Baptism of John was not the same with the Baptism of Christ himself which was instituted by him Matth. 28. 19. and administred afterward by the Apostles but that they differed in regard of the Author or first institution of them the one being instituted by John the other by Christ himself Sic Bellarm. de Bapt. lib. 1. c. 20. On the contrary we see here that even John's Baptism was from Heaven c. Use 2 Use 2. How great a sin to despise or profane this Sacrament c. Vse 3 Use 3. This must teach us highly to esteem of this Sacrament of Baptism and to shew it by our care and forwardness to present our Children to it as also by our reverent carriage in the Congregation at such times as this Sacrament is to be administred And lastly by our Christian care to make a holy use both of our own Baptism and of the Baptism of others labouring to feel the fruit of it in our selves viz. the work of Regeneration begun in us c. For if it be from heaven that is of Gods institution it is not instituted in vain but to a holy and heavenly end and purpose viz. to seal unto us our Spiritual ingrafting into Christ and to be an effectual means through the Spirit of God to Regenerate us c. Mark 11. 31 32 33. And they resoned with themselves saying If we should say from Heaven he will say June 27. 1630. Why then did ye not believe him But if we shall say of men they feared the people for all men counted John that he was a Prophet indeed And they answered and said unto Jesus We cannot tell And Jesus answering saith unto them Neither do I tell you c. WEE have heard before of the question moved by the chief Priests Scribes and Elders to our Saviour concerning his Authority and how he answered them at first not directly but by putting another question unto them touching the Baptism or Ministry of John Baptist Whether it were from God or from men c. Now in the next place the Evangelist mentioneth the effects or consequents which followed hereupon viz. upon our Saviours putting the foresaid question to them The consequents are three 1. Their reasoning together about the matter and consulting about the answer which they were to make unto our Saviours question casting what inconveniences were like to follow if they should answer affâ—rmatively to either part of the question viz. either that John's Baptism was from Heaven or that it was from men 2. The answer which hereupon they return to our Saviours question being a negative answer That they cannot tell whether John's Ministry were from God or from men 3. Our Saviours reply unto them again refusing to give any further answer to their question Neither do I tell you c. Of the first Our Saviours question touching John Baptist's Ministry did so put them to it and cast them into such straights that they knew not what to answer or say to him on the sudden and therefore they first reason and consult together among themselves about the matter And in this their reasoning or disputation among themselves they do presuppose and cast the inconveniencies like to follow if they should answer affirmatively to either of the two parts or branches of our Saviours question touching John's Baptism or Ministry For 1. If they should answer That it was from Heaven then he might ask why they did not believe him 2. If they should answer That it was from men then they were afraid of the people because all men held John to be a Prophet indeed First to explain the words They reasoned with themselves That is they debated the matter one with another in private conference consulting about the answer which they were to make to our Saviours question being such as they knew not well how to answer without some inconvenience or danger to themselves as they conceived Matth. 21. 25. the Original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a mutual conferring talking or reasonning together Why then did ye not believe him q. d. Why did ye not believe or give credit to his Doctrine and particularly to that part of it which he taught concerning me testifying that I was the Son of God and the Messiah and consequently why do ye not belâ—eve in me as in the Son of God and true Messiah acknowledging my lawfull Authority and Calling from God to do those things which I have now newly done in the Temple Thus they suppose that our Saviour might expostulate with them and justly reprove their wilfull blindnesse and infidelity in refusing to believe the Doctrine and Ministry of John if they should confess it to have bin from God They feared the people They That is the chief Priests Scribes and Elders before spoken of ver 27. And here is a sudden change of the person from the first to the third person which is usual in other like places of Scripture so that these words are
before them nor any admonition or reproof of his would do any good upon them but all was in vain Vse 1 Use 1. This shews us how fearful a Judgment it is for any to be given up of God to hardness of heart and to their own natural blindness and infidelity to be left and forsaken of God in these it is a most fearful Judgment This was worse then all the other Plagues sent up on Pharaoh for the hardness of his heart was the cause of all the other Judgments and the cause also that he profited not to repentance by them nor by any other means used of God to turn his heart And so it is the cause usually that no means though never so excellent can prevail with many to work faith true conversion in them even because their hearts are so hardned that they cannot repent Rom. 2. 5. and that they cannot believe imbrace Christ truly effectually therefore though they have never so excellent means to work faith and repentance in them though they have the Word powerfully preached to them though they be reproved and exhorted in publike and private and though God lay heavy Judgments upon them to humble them and drive them to repentance and bestow great mercies on them to allure and draw them to him yet all is in vain because they remain still settled upon the lees of their ignorance unbelief and other sins so as they cannot be removed thence by any means but by their fearful hardness of heart they resist the Holy Ghost as Stephen saith of the stiff-necked Jews Act. 7. 51. and all good means which the Spirit of God useth to work good upon them This is a fearful estate to be in and we are to pity and pray for such earnestly that God may mollifie their hearts at length if it be possible and that he will work faith and repentance in them that they may be saved Use 2 Use 2. This must teach us to pray unto God not to give us up to hardness of heart nor to leave us in our natural blindness and infidelity lest all means of grace and salvation do become vain and unprofitable to us More cause thou hast to pray against hardness of heart than against all other temporal Judgments in this life More cause then to pray against fire sword famine pestilence c. None of these hurt so much as hardness of heart Above all Judgments and Plagues therefore desire the Lord to keep thee from this which is the worst of all Vse 3 Use 3. Lastly This must move all whose hearts God hath softened by his Spirit and made them pliable to the means of grace and salvation to be thankful for this unspeakable mercy If God have taken away thy stony heart and given thee a heart of flesh fit to be wrought upon by the Ministery of the Word and by other means of grace which God useth to gain thee to himself and to bring thee to salvation know that this is an inestimable favour of God to thee He hath done much more for thee than if he should have given thee all outward blessings which this World can afford Therefore never think thou canst be thankfull enough to him for delivering thee from the fearful Judgment of a hard heart and for giving thee a heart pliable to the means of grace which himself hath used to call and convert thee Vse 4 Use 4. Hence gather That the happiness of a people stands not in this that they have the outward means of grace though in excellent and plentiful measure but in that they profit truly by the means c. Mark 6. 3. Is not this the Carpenter c. March 4. 1620. IN this Verse and the former the Evangelist mentioneth the Effects of Christ's preaching at Nazareth 1. That many hearers were astonished 2. That they questioned and reasoned with themselves about him 1. Touching the excellency of his Doctrine and great Miracles 2. Touching the outward meanness of his person in respect 1. Of his Education 2. Parentage And 3. Kindred Verse 3. The third Effect was That they were offended at him Of the first Effect which was the astonishment of the hearers we have spoken In part also of the second namely their reasoning about his Doctrine and Miracles Verse 2. Now we are to speak of their questioning also about the outward quality and condition of his Person Is not this the Carpenter Thus they speak in way of contempt of his Person in regard of his mean Education being trained up with Joseph his reputed Father who was by Trade a Carpenter as appeareth Matth. 13. 55. And we must note That they call him not only the Carpenter's son as Matthew hath it but also the Carpenter Is not this the Carpenter as Mark saith here whereby they seem to imply plainly That he had not only been brought up there at Nazareth with Joseph being by Trade a Carpenter but that he did also work with or under Joseph in that Trade and this is confirmed by the words of Luke Chap. 2. 15. where he sheweth that he did not only go with his Parents Joseph and Mary to Nazareth to dwell there with them but that being there he was subject or obedient to them The word there used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie such subjection as is performed by Inferiours to Superiours in authority as by Children to Parents by Servants to their Masters and the like It implyes therefore that he was obedient to them in all lawful and good things which they enjoyned him or willed him to do by vertue of their authority over him as they were his Parents Now among other things which they enjoyned him there is no doubt but this was one That he should not live idly and unprofitably without a particular Calling wherein to employ himself now we read not of any other particular calling or ordinary employment which he had in his younger years for he was not trained up to learning as appeareth Joh. 7. 15. Neither did he take on him his publike Office of preaching and working Miracles till he was about 30 years of age in the mean time therefore it is most probable thar his Father Joseph would have him to work under him in his own Trade of a Carpenter and that he was herein subject and obedient to Joseph And so much the ancient Fathers of the Church many hundred years ago did gather from hence Therefore Justin Martyr one of the most ancient living about 150 years after Christ writeth of him That he made Yokes and Ploughs Justin in Dialog cum Tryphone Judaeo Brother of James c. That is The Kinsman of James c. according to the phrase of the Hebrews who used to call all Kinsmen by the name of Brethren See before Chap. 3. 32. James There were two of the Twelve Apostles which were called by this name James the son of Zebedeus the brother of John and James the son of Alpheus
called the Lord's brother Gal. 1. 19. that is the Kinsman of the Lord Jesus and it seems he was the Cozen-german of Christ for Mark 15. 40. it appears that he and Joses were the sons of Mary and Joh. 19. 25. the same Mary is mentioned as sister to the Virgin-Mary Christ's Mother and whereas she is there called the Wife of Cleophas it is likely that Cleophas was her former Husband and that she was afterward married to Alpheus by whom she had this James and Joses and also Simon and Juda. See Mr. Perk on Gal. 1. 19. Some think that Cleophas and Alpheus was one and the same and that he had those two names Sic Jansen Harmon Evang. cap. 43. pag. 269. vide locum This James is also called James the less Mar. 15. 40. in regard of his small stature of body in respect of the other James as some think So Lyser Harmon Evang. cap. 70. pag. 590. And Joses This was another son of the same Mary before mentioned Mar. 15. 40. and brother to James but he was none of the Apostles yet no doubt but he was a Disciple of Christ and a Believer in him And Juda and Simon These two were of the number of the Twelve Apostles Juda was the brother of James and Joses and the Writer of the Epistle of Jude See Jude Verse 1. And he had two other names Lebbeus and Thaddeus as appeareth by comparing together Matth. 10. 3. Mar. 3. 18. and Luke 6. 16. Touching Simon there were two Apostles bearing this name Simon Peter called also Cephas and Simon the Canaanite called also Simon Zelotes who is here meant and this was also another of Christ's Kinsmen and natural brother to the three former as is most likely And are not his Sisters with us That is his Kinswomen Whose names are not mentioned here or elsewhere in Scripture The words being thus explained it may appear that this place maketh nothing for defence of their Errour who have thought that the Virgin-Mary had other sons and daughters born of her besides our Saviour Christ and after him because here is mention made of Christ's brethren and sisters But we have heard how this is to be understood Neither is it likely that that holy Virgin would know any man carnally after that she had conceived Christ in her Womb without the knowledg of man by the Divine power of the Holy Ghost overshadowing her And that she had no other Children born of her besides our Saviour Christ it may further appear because being upon the crosse he commended the care and custody of her unto John the Apostle which he would not have done if she had had nay other Son or Child to whose speciall care she might have been committed See Joh. 19. 26. Therefore though we make not the perpetual Virginity of Christ's Mother any Article of our faith yet is it most fit for us to hold and maintain it for a truth having so good ground for it and the rather because the Church hath alwayes held it as an undoubted truth and Helvidius was charged by the Fathers as an Heretick for denying it Vide Hieronym contra Helvid So much in way of clearing the sense of the words Now to come to the Instructions to be gathered from them Doctr. General Doctr. Here we see the wonderfull Humiliation of our Saviour Christ for our sakes in that being the Eternal Son of God equal with God the Father and the Holy Ghost in respect of his Divine Nature he did for our sakes so far abase himself as not only to take our Nature upon him and to become a man like us in all things except sin but also to be born of the Virgin-Mary a Woman of mean outward condition in the world the espoused Wife of Joseph a Carpenter and not only so but to be brought up with Joseph and under him in the mean Trade of a Carpenter and to work at that Trade with his own hands All this was a wonderfull abasement of Christ Jesus the Son of God for our sakes and to do us good that by his outward humiliation in this world we might come to be exalted to spiritual honourand dignity even to be the children of the Most High and to be heirs of everlasting life for this was the end of his abasement in respect of us Phil. 2. 6. Being in the form of God c. he made himself of no reputation and took on him the form of a servant and was made in the likeness of men and being found in fashion as a man he humbled himself and became obedient unto the death c. Wherefore was all this but that he might by his great humiliation exalt us To this purpose also is that 2 Cor. 8. 9. where the Apostle saith thus Ye know the grace of our Lord Jesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might be rich Vse 1 Use 1. This must teach us to be well content to be abased in this World for Christ's sake seeing he for our sakes and to do us good refused not to take upon him so mean and low a Condition we must not refuse for his glory's sake and for the profession of his Name to undergo any mean condition in this life if he shall call us to it As he stripped himself of his heavenly glory for a time for our sakes laying it aside and taking on him the nature of man yea the form of a servant and was content to be born of a mean woman for outward estate in the world and to live for many years in a mean and contemptible Trade as these Nazarites thought of it so must we be willing if need be to be stripped for Christ's sake of all worldly honour and wealth and to suffer contempt reproach poverty c. if we shall be called thereunto for the profession of Christ Use 2 Use 2. It must also move us to shew all humility towards our brethren in and for Christ's sake Phil. 2. 5. Let this mind be in you which was in Christ Jesus Who being in the form of God made himself of no reputation c. As he for our good and salvation abased himself very far so must we by his example learn to humble our selves toward our brethren and for the furtherance of their spiritual good and salvation to be content even to abase our selves to the doing of the meanest service of Christian love to them Gal. 5. 13. By love serve one another Use 3 Use 3. This should also restrain in us all ambitious and covetous desires of worldly greatness honour wealth c. and make us well content to live in a poor and mean outward estate in this world if we be called to it seeing our Saviour Christ himself was content so to do c. So much of this general Instruction from the words Now to speak of some other Instructions which more particularly arise from them Observ 1