12. c. Acts 14. 15. So also in Preaching the Word they sought the Glory of Christ not their own 2 Cor. 4. 5. We Preach not our selves but Christ Jesus the Lord and our selves your servants for Jesus sake Reas 1 Reas 1. Ministers are Ambassadours of Christ 2 Cor. 5. 20. Therefore they must procure honour to him that sends them and not to themselves Reas 2 Reas 2. They are servants of Christ and therefore ought to seek the Glory of their Master not their own Use Vse This is for the reproof of such Ministers who in their Ministry seek themselves and not Christ their own glory not His Such are they who in Preaching make vain shews of humane Learning Wit Eloquence c. to breed in the Peoples minds an opinion of their great parts This is to preach themselves and not Christ and to prefer their own Glory before his A stronger than I cometh c. Obser 2 Obser 2. In that John saith of Christ that he was mightier than himself in respect of his person Hence we gather that Christ is not a meer Man but also very God equal with his Father therefore called Immanuel Math. 1. And Isa 9. 6. The Mighty God Revel 1. 8. The Almighty John affirming him to be stronger than himself doth imply that he is also stronger than all other men and so that he is more than a Man even God himself Therefore also he is said to be stronger than the Devil Luke 11. 22. That Christ is God as well as Man was more at large proved Ver. 1. Use 1 Vse 1. To confute all Hereticks that have denied or do at this day deny the God-head of Christ as the Arrians Turks and Jews Use 2 Vse 2. Hence gather that Christ is an all-sufficient Saviour able perfectly to save c. Hebr. 7. 25. He is able to merit salvation for us in that he is God as well as Man the Dignity of his Person gave vertue and efficacy to his Blood because it was the blood of him that was God Act. 20. 28. Again he is able actually to confer and bestow salvation upon the faithful Joh. 10. 28. I give eternall life to my sheep and they shall never perish neither shall any pluck them out of my hands Again Christ being God Almighty is stronger than all our spiritual enemies as Satan Hell Sin the World and he is well able to vanquish and tread them under foot for us Revel 12. 7. Michael and the Dragon fought but the Dragon prevailed not but was cast out c. This is matter of great comfort to all Believers to assure them of their salvation if they be once ingrafted by faith into Christ they cannot miss of salvation nothing can hinder them from it not their sins not the World not Hell-gates What if thou have many enemies to oppose against thy salvation Christ is stronger than all that are against thee What if Satan be strong to tempt thee to sin and to draw to destruction Christ is stronger than he able to restrain his power and malice so that he shall not hurt thee or hinder thy salvation Learn then by faith to rest and rely on Christ Jesus as our powerful and all-sufficient Saviour trust perfectly on him for salvation c. It followeth Whose shoo 's Latchet c. Obser 3 Obser 3. Here we learn that Christ Jesus is a person of great dignity honour and excellency for John Baptist was the greatest among them that were born of women Matth. 11. 11. yet he doth here acknowledge himself unworthy to do the basest service unto Christ unworthy to stoop down and unloose his shooe This shews the excellency and dignity of Christ's person And indeed he was the worthiest person that ever lived upon Earth even in that state of humiliation when he lived on earth he was more excellent than all men and Angels much more therefore now since he is exalted to God's right hand c. Hebr. 1. 4. He hath obtained a more excellent name than the 〈◊〉 Cant. 5. 10 c. the Church at large describeth the excellency of 〈…〉 My beloved is white and ruddy the chiefest among ten thousand See also Esa 9. 6. Now this Excellency and Dignity of Christ's Person may be considered three ways 1. In respect of his divine Nature in that he is the Son of God equal to God the Father and the Holy Ghost in respect of his God-head Phil. 2. 6. Of this we heard before 2. In respect of his humane nature also in that it is united into one Person with his divine nature and so advanced by union with his divine nature above men and Angels and all creatures 3. In respect of his whole Person as he is Mediator God and Man especially now since his exaltation to heavenly Glory Ephes 1. 20. and Phil. 2. 9. Vse 1 Vse 1. This teacheth us to yield all due honour and reverence to Christ's Person now sitting in heaven If in the daies of his Flesh he were so honourable and excellent a Person How much more is he now being advanced to the right hand of God far above all principality and power c. Ephes 1. 21. See then that we yield due reverence to the person of Christ Psal Kiss the Son c. Phil. 2. 10. At the Name of Jesus shall every knee bow c. Not that the outward bending of the knee at the very sound of the Name is required but the meaning is that every creature should yield subjection and reverence unto Christ's Person Now the reverence to be yielded unto Christ is two fold 1. Inward in the heart by thinking and conceiving of him in our minds with all due reverence of so high a Majesty 2. Outward in our words and behaviour by speaking reverently of Christ and of his Person as also by carrying our selves reverently at all times and in all places as in the presence of Christ especially we are to shew this reverence towards Christ at such times as we come before him in special manner to perform special services to him as to hear his Word to pray to him c. 1 Cor. 11. 10. Paul will have women behave themselvee decently in the Congregation because the Angels are present there to behold them much more should we use all reverent carriage in the Church because of the presence of Christ Use 2 Vse 2. Christ being so excellent a Person Hence we may gather the dignity and excellency of every true Christian that is a member of Christ and a believer in him The Members partake in the dignity of the Head and the Wife in the dignity of the Husband so it is with us in respect of Christ our spiritual Head and Husband Again every Believer is of spiritual kindred and alliance with Christ having Christ to be his elder Brother and being a Son of the same heavenly Father Therefore as it is with natural Brethren if the eldest be advanced to honour the rest do in
this Sacrament in respect of our selves And it must move us to make great accompt of it If our Saviour Christ who had no sin did desire to be baptized for our sakes much more ought we that are sinful to desire Baptism for our selves that it may be a means for the purging of us from sin Act. 8. 36. Here then Parents are to be admonished of that care which should be in them to desire and crave the Sacrament of Baptism for their Children in due time not deferring it too long as some use to do The excellency and necessity of this Sacrament should move them to take the first good occasion that is offered for the presenting of their Children to Baptism in the Congregation Again we who have been heretofore baptized in our Infancy must now shew what accompt we make of this Sacrament by often and serious meditation of it and by being careful to make a holy and right use thereof Use Use Reproveth such as shew any contempt of this so excellent a Sacrament c. Instruct 2. Seeing Christ in his own Person received the Sacrament of Baptism and so hath sanctified it unto us appointing it as a means for the purging of us from sin and for the working of the grace of Regeneration in us Hence we may gather that it is not a vain or idle Ceremony nor a dead sign but that it is an effectual Ordinance of God serving to work Grace in those that use it aright Use Use Comfort to such as labour to make a right use of their Baptism being careful to keep the conditions of Faith and Repentance which they tyed themselves unto at their Baptism if they do thus they may be assured that this Sacrament shall be effectual to them Christ himself did therefore receive it that he might sanctify it and make it an effectual means of Grace unto us Now followeth the Person of whom he was baptized viz. of John Obser Observ The greatest Persons should not disdain ro receive the Ordinances of God as the Word and Sacraments from the meanest persons that have a Calling to deliver or administer them Christ Jesus the Son of God was content to be baptized of John a mean person in comparison of himself We would accept of Jewels or rich Treasures brought and tendred to us by the meanest beggar c. David was content to hear the Word of Nathan c. So Act. 8. the Eunuch a man of great Authority yet was baptized of Philip c. In Jordan This is the fourth Point to be considered touching the Baptism of Christ viz. the place where John baptized him Jordan Obser Observ John used common water such as the waters of Jordan in administring Baptism so should all Ministers use ordinary water for this Sacrament not such consecrated water as the Papists use which is hallowed with superstitious Rites and Ceremonies Mark 1. 10 11. And straight way coming up out of the water he saw the Heavens opened and the Spirit like a Dove descending upon him c. Aug. 16. 1618. IN the History of our Saviour Christ's Baptism we propounded five things to be considered 1. The preparative going before it viz. his coming unto John from Nazareth of Galilee 2. The Baptism it self 3. The Person of whom he was baptized which was John 4. The place where in Jordan 5. The consequents that followed immediately upon his Baptism Touching the four first Points I have spoken out of the former Verse Now followeth the fifth Point which is the immediate consequents of the Baptism of Christ which are set down in the 10 and 11. verses And these consequents are two The first is his speedy coming out of the water after his Baptism The second is the solemn investing of him into his publick Office of Mediator which is declared and confirmed two ways 1. By miraculous signs visibly shewed from Heaven as the opening of the Heavens and the descending of the Spirit in shape of a Dove 2. By the divine Testimony and Word of God the Father immediately uttered from Heaven ver 11. Straightway coming up c. Hence it appears that in our Saviour's time and in that hot Country of Judea those that were baptized were not sprinkled onely with water as it is the custome with us but they went down into the water and so were drenched in it So also in the Apostles time as may appear Act. 8. 38. Quest Quest. Whether is the custome of sprinkling the party baptized as we use it warrantable seeing in our Saviour's time and in the times of the Apostles they used to be dipped or drenched in the Water Answ Answ It is as warrantable as Dipping or Drenching because the Scripture speaking of our being purged by Christ's blood from our sins doth use the phrase of being sprinkled with his blood as well as the phrase of being washed with his blood See 1 Pet. 1. 2. Therefore the action of Sprinkling doth serve as well to signify our cleansing from sin by Christ's blood as the action of washing or drenching of the whole body for it is not material what quantity of Water be used nor how much of the body be washed so that the substance of that which is signified by outward Baptism be sufficiently represented He saw the Heavens opened Some have thought that this was done onely in shew and appearance But this is not likely because those things which follow viz. the descending of the Holy Ghost like a Dove and the uttering of God the Father's Voice from Heaven were things really and sensibly done and not onely in appearance For not onely Christ himself but John saw the Dove c. Joh. 1. 32. Therefore we are here to understand a real opening or cutting of the visible Heavens in miraculous manner Quest Quest Why were the Heavens thus visibly opened in miraculous mannet Answ Answ 1. To shew and testify the heavenly Glory and Majesty of Christ's Person being not a meer man but the Son of God himself as is afterwards testified by the Voice of the Father uttered from Heaven 2. To make way for the descending of the Holy Ghost upon Christ in shape of a Dove as also for the Voice of God the Father to be uttered concerning Christ immediately after to shew that the Dove representing the Holy Ghost and the Voice also which was uttered did come both from Heaven therefore the Heavens themselves were first visibly and miraculously opened Vide Jansen in locum 3. To shew that the Calling of Christ to the Office of Mediator was from Heaven that is from God therefore the Heaven were miraculously opened at the time of his installing into his Office And the Spirit like a Dove c. By the Spirit understand the Person of the Holy Ghost being the third Person in Trinity Now he is said to be seen not in respect of his Essence or Nature for that is invisible but because the Dove was a visible sign of the extraordinary presence
us nor his protection over us in the discharge of it See Psal 91. 11. Use Use This reproveth such as rashly adventure upon the undertaking of such Callings Offices and Actions for the vvhich they have no vvarrant from God and from his VVord Some take upon them such Callings as are in themselves unlavvfull and sinfull Others take upon them lavvfull Offices yet by unlavvfull means or else vvithout sufficiency of gifts for discharge of them Hovv can such go on with courage and constancy in discharge of their Duties or expect any blessing or protection from God in those things vvhich they undertake seeing they have no assurance in their consciences that God hath called them thereunto So much of the generall Point Novv I come to those Points of Instruction vvhich do more particularly arise from the VVords Observ 1 Observ 1. From the first miraculous Sign shevved at the Baptism of Christ namely The visible opening of the Heavens upon him or unto him for so it is said Math. 3. 16. Hence vve may gather That our Saviour Christ even vvhilst he lived on Earth in the state of his humiliation vvas nevertheless a Person of great Honour Glory and Majesty This vvas shevved by the very opening of the Heavens upon him this shevved the Glory and Majesty of Christ's Person in that the very Heavens did a kind of Homage and Reverence unto him in that they vvere divided and cut in sunder as it vvere over his head at this time of his Baptism The reason of this Glory and Majesty of Christ's Person living on Earth is this because he vvas even then not a meer Man but God and Man even the Son of God incarnate Novv if he vvere a Person of such divine Glory and Majesty vvhilst he lived in the form of a servant upon Earth hovv much greater Glory and Majesty hath he novv obtained being advanced to God's right hand in the Heavens But of this excellency of Christ's Person vve heard before Ver. 7. Observ 2 Observ 2. VVhen our Saviour Christ vvas called to take upon him his publick Office the Holy Ghost cometh dovvn upon him in miraculous manner to shevv that he vvas novv furnished vvith all sufficiency of spirituall gifts and graces requisite for the discharge of that Office Hence vve learn this That vvhomsoever God calleth to any Office or Function those he furnisheth and inableth vvith gifts sufficient for discharge of that Office and Calling to vvhich he appointeth them This is true of publick and private Offices and Callings 1. Of publick Whomsoever God calls to the Office of civil Magistracy in the Commonwealth those he indueth with the Spirit of Wisdom and Courage fit for that Calling Examples of this we have in Moses Joshua Saul 1 Sam. 10. 9. Solomon c. So also those that are called of God to the Office of the Ministery they are furnished of God with gifts of the Spirit answerable to that Calling as the gift of Knowledge Utterance c. This we see in the calling of the Prophets as Jer. 1. 9. The Lord touched his mouth and said unto him Behold I have put my words into thy mouth So also Ezek. 2. The Lord incouraged him and put his Spirit into him when he called him to Prophesie So when the Apostles were called to Preach the Gospel the Holy Ghost was sent upon them Acts 2. 2. This also is true of more private Callings as the callings of 〈◊〉 and Masters of Families that those whom God appointeth unto these Callings and Places he doth also qualifie them with such gifts as are fit for the discharge of them else they cannot be said to be called of God to such Offices if they be not in some measure qualified with gifts fitting for them Vse 1 Vse 1. This convinceth many to be wrongfull Usurpers of those Offices and Callings wherein they live and that they were never called of God unto them because they are not qualified with gifts sitting for such Callings How many Ministers are there which live in that Calling and yet want ability or willingness to teach the Word How many Magistrates and Governours in the Commonwealth that want Wisdom Courage and Zeal for God's glory How many Parents and Masters of Families that are not able to Govern their Families aright not able to Catechize their Children and Servants c. Let all such know That God never called them to those Places and Offices for the discharge of which he hath not qualified them with some sufficiency of gifts Use 2 Vse 2. If we would be assured That God hath called us to those Places and Callings wherein we live let us labour to see and know our selves to be qualified with gifts answerable to them else never presume that God hath called thee to undertake any Office or Function Publick or Private if he have not furnished thee with some measure of sufficiency and ability to discharge that place in which thou livest Observ 3 Observ 3. From the manner of the Holy Ghost's descending upon our Saviour Christ in that it was in the shape of Dove to shew what kind of person Christ should be and how qualified by the Spirit namely likely unto the Dove Hence we may gather That Christ Jesus is such a Saviour as doth in nature disposition and properties fitly resemble the Dove For the clearing of this We must shew what are the speciall properties of a Dove that so we may see how our Saviour Christ is qualified with such vertues as are resembled in the Dove 1. The Dove is an ignorant and harmless Creature Math. 10. 16. Be harmlesse as Doves So our Saviour Christ was most innocent and harmless Yea He was pure from all spot of sin both in his Conception and Birth as also in his Life Heb. 7. 26. Such an High Priest became us who is Holy Harmless Undefiled separate from sinners c. 2. The Dove is a loving and tender-hearted Bird. Aristotle commends them for chast loving each other Histor Animal l. 9. c. 7. And some write that the Dove is very loving to her young Ones and carefull to cherish them So Christ is a most loving Saviour to us so greatly loving us that he laid down his Life for us Ephes 3. 19. The love of Christ passeth knowledge 3. The Dove is a meek and gentle Creature some write of it that it hath no gall and hence is that Proverb in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calepin So Christ Jesus is to us a meek and gentle Saviour Math. 11. Learn of me that I am meek c. So the Apostle saith I beseech you by the meekness and gentlenesse of Christ c. Use 1 Vse 1. This is matter of singular comfort to the faithful Members of Christ for Christ being innocent and harmless like the Dove yea pure from all spot of sin this his purity and holiness is imputed to so many as truly believe in him and by it they are accepted as holy and pure through
which is fitly resembled by the Union that is between Man and Wife And this Resemblance stands in sundry things but chiefly in these 1. As the Union between man and Wife is between two onely and no more according to that Matth. 19. 5. Two shall be one Flesh So the Union between Christ and his Church is between two and no more for there is but one Christ and one true Church though that one Church have many particular Members 2. As the Union between Husband and Wife is made by a mutuall consent of both parties given each to other so in the Mysticall and Spirituall Union of Christ and the Church there is a mutual consent between both parties for the making up of this Spirituall contract and Marriage Christ gives his consent and shews it two wayes 1. By his readiness to take our Nature upon him and to be made Man to the end that there might be a correspondence and likeness of nature between himself and his Spouse or Wife the Church See Hebr. 2. 11. He that sanctifieth and they that are sanctified are of one c. 2. He shews his consent to this Marriage by giving and imparting his Spirit unto his Church and to every faithfull member of it by which he testifyeth his Love to them and therefore this Spirit is called a Seal and earnest-penny Ephes 1. And 1 Joh. 3. 24. it is said Hereby we know that he dwelleth in us by his Spirit which he hath given unto us The Church gives her consent by Faith c. 3. The Union between Husband and Wife is a true and reall Union not imaginary onely they are truly and really united both in respect of their Bodies and in respect of their Hearts so also is there a true and reall Union between Christ and his Church whereby every faithfull member of it is really joyned and knit unto the whole person of Christ first and immediately to his humane nature and so by his humane Nature unto his Divine Nature or God-head See 1 Cor. 10. 16. and 1 Cor. 6. 17. 4. The Union between Husband and Wife is very strait and near they are said to be two in one Flesh so the Spiritual union between Christ and the Church is a most near and strait conjunction Whence the faithfull are said to be members of his body of his Flesh and of his bones Ephes 5. 30. 5. By reason of the Union betwixt Husband and Wife the Wife comes to partake with her Husband in all that is his viz. in his body in his goods in his Honour c. so by reason of the strait union between Christ and the Church it comes to passe that the Church is partaker not onely of Christs person but also of all that is his of all Spirituall benefits which he hath by his death and obedience purchased for it as forgiveness of sins Gods favour and Salvation it self 1 Cor. 1. 30. Use 1 Use 1. See by this the great happiness of true Believers in that Christ is their Bridegroom or Husband and they his Bride or espoused Wife they are as nearly united to him as man and Wife yea much more nearly How great an Honour is it Marriage in it self is Honourable much more to be Married to some great and Honourable person as to a King but this is above all Honours to be Married or Espoused unto Christ by Faith This may comfort the Faithfull against all reproaches and disgraces which they meet with in the World Besides as it is an honour so is it also a wonderfull Priviledge in other respects to have Christ our Bridegroom or Husband for he being so will protect us and take care of us in all Estates and times as the loving Husband doth for the Wife yea which is more he being our Husband we have right to be partakers of all Spiritual benefits which he hath purchased at the hands of his Father for us Labour then for true Faith whereby thou mayest be married unto Christ c. Use 2 Use 2. This also must teach the Faithfull to carry themselves towards Christ so as becommeth a good Wife towards her own Husband especially to be carefull of yielding unto him the duties of true love and Loyall obedience c. Observ 4 Observ 4. It is said ver 20. When the Bridegroom shall be taken from them then they shall fast that is When Christ should be taken from them in regard of the presence of his humane Nature the reason is because that should be a time of great Affliction and trouble unto them not onely in regard of the losse of his most sweet and comfortable society but also in regard of the grievous Persecutions which should be stirred up against them immediately after Christs Ascention as may appear in the Acts of the Apostles Now then from hence we may gather that the time of great Affliction is one fit time for the use and exercise of Religious Fasting We have examples in Scripture of the use of it in such times Judg. 20. 26. when the Israelites had bin twice put to flight in battell by the Benjamites and two great slaughters were made of them they came all to the house of God and wept and Fasted till evening 2 Chron. 20. 3. When Jehâ—saphat and his people were in a great strait by reason of the great Army of the Moabites and Ammonites comming against him he proclaimed a Fast c. So Hest 4. 16. when the Jews were in danger to be cut off and slain Hester and they gave themselves to Fasting So the Ninevites Fasted when they feared the Destruction of their City â—onah 3. See also Joel ch 1. 2. So then in times of great and extraordinary calamity affliction or danger Fasting is an exercise fit to be used The reason is 1. Because it is a means in that Case to Testify our extraordinary Humiliation before God for our sins which are the procuring causes of such great troubles and Afflictions Joel 2. 12. 2. It is a means to quicken and stir us up to more earnest Prayer and supplication unto God for mercy and pardon of our sins and for the removall of his Judgments and chastisements therefore Prayer and Fasting are often joyned together in Scripture because the latter is a speciall help and furtherance to the former So much of the first Reason used by our Saviour to prove that it was not fit for his Disciples to be tyed to Fasting as the Disciples of John and the Pharises were Now to speak something also of the second Reason taken from their Infirmity and weakness Verse 21. and 22. No man also seweth a peice of new Cloath c. The purpose of our Saviour in these two comparisons is to shew that it is not onely unfit and unexpedient but also hurtfull and dangerous to urge or tye his Disciples being as yet but young Christians to a strict course of Fasting even as it is a thing not onely unfit but hurtfull also to piece an
1. ver 24. Now whether our Saviour did cast out these Devils at this time out of the Possessed is not expressed but it is most probable that he did â—or he did not refuse at other times to dispossesse any that were brought unto Him So much of the meaning Observ 1 Observ 1. Here we are taught that our Saviour Christ hath absolute Power over all wicked Spirits and Devils being able to subdue and master them at his pleasure and to force them to subjection as he did here and at sundry other times while he lived on Earth for he no sooner commanded them to go out of the Possessed but presently they were forced to go out yea sometimes He cast out a Multitude of them at once as Chap. 5. Ver. 9. Now if he had this Power over the Devils while he was on Earth in the state of Humiliation How much more now being exalted to Glory See this Point before upon Chap. 1. Ver. 25. Observ 2 Observ 2. Further From the Attribute given to the Devils being called Unclean Spirits we learn that the Devils are most impure and polluted Creatures wholly polluted with sin c. See this also handled before Chap. 1. Ver. 23. Mark 3. 11 12. And the unclean Spirits when they saw hâ—m c. Octob. 17. 1619. IN these two Verses the Evangelist sheweth how our Saviour Christ did tame and master the wicked Spirits in such as were possessed In the words I considered two things 1. The behaviour of the Devils towards our Saviour 1. In falling down before him at the very fight of him 2. In crying out and confessing him to be the Son of God 2. The carriage of our Saviour towards them in that He rebuked them sharply that they should not utter him Touching their falling down before our Saviour I have spoken It follows to speak of their crying out and confessing of him And they cryed saying Thou art c. Some think that this Confession was forced from the Devils by the Power of Christ which he made them to feel Sic Calvinus in locum Howsoever it be whether they were forced to it or whether they made it willingly it is certain that in making this Confession they aimed not at any good End but at evil and sinister Ends. What these were see before Chap. 1. Ver. 24. Observ 1 Observ 1. In that the unclean Spirits do profess Christ to be the Son of God though it be in Hypocrisy and for evil Ends Hence observe that it is not enough for men to speak of Christ or to make an outward Profession of Him or of the Doctrine of the Gospel concerning Christ unless they do it in truth and sincerity of heart and for good and right Ends. The Devils themselves can make an outward Profession of the Truth of Christ's Person and Offices and of the Doctrine of the Gospel But it is for evil Ends as either to bring the Truth into disgrace and discredit causing men the more to doubt of it because he that is the Father of Lyes gives Testimony to it or else to make the World believe that he is a friend to Christ and to the Gospel when there is no such matter but the contrary So also wicked men and gross Hypocrites yea Reprobates may make outward Profession of Christ and of his Doctrine as we may see Matth. 7. 22. Many shall say to Christ at the last day Lord Lord Have we not by thy Name prophesyed and by thy Name cast out Devils and by thy Name done many great Works And then he shall profess to them I never knew you depart from me c. Judas though a Devil incarnate yet professed Christ and the Gospel and was a Preacher of it and even then when he came to betray Christ yet he could salute him kindly saying Hail Master and kissed him So that the vilest Hypocrites in the World yea the Devil himself may sometimes make an outward Profession of Christ Use Vse See then that we must not rest in a bare outward Profession of Christ's Name and Gospel as if this were enough to prove us good Christians Such as think so do miserably delude themselves If this were enough to speak well of Christ and of the Gospel and to profess love to them in word it were an easy thing to be a Christian and the Devil himself should then be a Christian But there is much more required of Christians Know therefore that our outward Profession of Christ and the Gospel is nothing worth nor shall ever do us good unless it be made in sincerity and truth of heart proceeding from a true love to Christ and his Gospel and unless also it be joyned with a holy practice and conscionable Obedience to the Word of Christ in our lives Not every one that saith Lord Lord c. Mat. 7. 21. So Luke 6. 46. Why call ye me Lord Lord and do not the things that I speak Observ 2 Observ 2. Further we learn here from this that these Devils do confess Christ to be the Son of God That there is an Historical Faith in the very Devils themselves whereby they know and believe in generall the History of the Gospel concerning the Person and Offices of Christ See this Point before Chap. 1. Ver. 24. It followeth Ver. 12. And he sharply rebuked them or straitly charged them yet so as withal he did reprove them That they should not utter him Or make him known or manifest who he was Not that our Saviour would have the Knowledge of his Person wholly suppressed for at another time he commended Peter for confessing him to be the Son of God Matth. 16. 17. and it was one end of his Miracles to prove his God-head but the Reasons why he forbad these unclean Spirits to utter him were these as we heard before Chap. 1. ver 25. 1. Because the Devils were no fit Persons to utter or teach the Truth of Christ's Person and divine Nature being the professed Enemies of Christ and of the Truth See Psal 50. 16. 2. Because they confessed Christ for evil and sinister ends 3. Because the time appointed for the full and clear Manifestation of the God-head and divine Glory of Christ was not yet come for this was not to be done till his Resurrection and Ascension See Matth. 17. 9. In the mean time he was to continue in his estate of Humiliation and Abasement and the Glory of his divine Nature was to lye hid after a sort under the Vaile of his Flesh until the time came in which it was more fully to be manifested So much of the sense of the words Observ 1 Observ 1. Here first we learn not to hearken to the Devil though he speak things true in themselves because he uttereth the Truth with a false and deceiptful purpose and for evil ends Of this Point see Chap. 1. Ver. 25. Observ 2 Observ 2. In that our Saviour Christ perceiving that the unclean Spirits did confess him in
the good and benefit not onely of Jews but Gentiles to be a Temporall and Spirituall Saviour and Deliverer of the Gentiles as well as the Jews to deliver them from all misery especially from sin and from the power of Satan c. For this was implyed also by the deliverance of this Woman's Daughter from being possessed of the Devil Luke 2. 31. Christ is called the Salvation prepared of God before all People A Light to enlighten the Gentiles and the Glory of his People Israel For although Christ himself did not in his own person preach the Gospel to the Gentiles because the due time for calling them was not yet come neither did he as yet generally extend his saving Grace towards them yet by his mercy vouchsafed to this Woman he did before hand shew and declare That the Gentiles should afterward be more generally called and brought to believe in him and so reap the benefit of Salvation by him The like we may gather from the example of the Centurion Matth. 8. As the Sun before it arise in the Morning doth cast up some beams of his light above the face of the Earth so Christ Jesus the Sun of Righteousness Mal. 4. before he was to shine forth by the full brightness of his Grace to the Gentiles did first give some hope hereof by letting some beams of that his Grace shine to some few of the Gentiles Vse Use This is for the comfort of us who are of the Gentiles to assure us that if we labour by true Faith to imbrace and believe in Christ we shall be partakers of the saving benefits of his Incarnation and death as well as the Jews He hath broken down the partition-wall Ephes 2. 14. Yea these benefits of Christ do now more peculiarly belong to us than to them in that they are and have been a long time rejected of God and cast off for their infidelity and contempt of Christ and we which are Gentiles are by the unspeakable mercy of God ingraffed into the Church in their room and stead as the Apostle sheweth Rom. 11. Observ 2 Observ 2. In that this Woman having formerly lived in profane Gentilism was by the Mercy of God called out of that blindness and profaness to believe in Christ and shewed her Faith thus by coming to Christ for her afflicted Daughter we may observe that the Lord doth sometimes effectually call and work true Faith and saving Grace in such as have formerly lived in greatest Ignorance Blindness and Profaness of life Thus Abraham was called to the true Knowledge of God and indued with Faith whereas before he and his Parents had lived in gross Blindness and Idolatry Josh 24. 2. And we have sundry Examples in Scripture of such as have been called out of heathenish Ignorance and Profaness and indued with true saving Faith as Rahab the Harlot of Jericho Naaman the Syrian Ruth the Moabitesse the Centurion mentioned Matth. 8. Cornelius Act. 10. c. To this purpose also is that Prophecy Isa 9. 2. The People that walked in Darkness have seen a great Light They that dwelt in the Land of the Shadow of Death upon them hath the Light shined Reason Reason The Lord doth this to magnify and set out the riches of his Grace in calling and shewing Mercy to such as are by Nature plunged in the deepest misery See Ephes 2. 4 5. Vse Vse To teach us not to despair of the Calling and Conversion of such as yet live in greatest blindnesse and profaness yea though they be such as live out of the visible Church as Jews Turks Pagans Hereticks Papists c. though they yet live in Aegyptian darkness of Ignorance and in grossest Profaness Superstition or Idolatry without God without Christ without the Word of God c. yet God may hereafter call them or some of them out of this their misery and shine to them by the light of his saving Grace in Christ He that at the beginning caused Light to shine out of Darkness is able to send the light of his Word and Spirit where yet there is nothing but black and thick darkness of Ignorance Sin and Profaness Therefore let us pity and pray for such People and Persons as do yet fit in spiritual Darkness and in the Region of Death desiring the Lord to shine unto them by the light of his Grace c. So much of the Description of the Person which made sute unto Christ In the next place I am to speak of the occasions or causes moving her to make her sute to Christ The first whereof was the great Affliction laid upon her Daughter being possessed with an unclean Spirit Where we have two things expressed 1. The Affliction it self Her Daughter was possessed of a Devill 2. A Description of the Devil by his Nature or Property An Unclean Spirit Whose young Daughter had an Unclean Spirit that is Was bodily possessed by a wicked Spirit or Devill which was entred into her body holding possession there and grievously afflicting and tormenting her as may appear Matth. 15. 22. Now this was a most heavy and grievous trial and affliction both to the Daughter and to the Mother for she could not but out of natural Affection be greatly touched with fellow-feeling of this misery of her Daughter and so much the more because her Daughter was young and little and so the more weak and unfit to bear so grievous an Affliction therefore her bowels of pity could not but yearn the more towards this her little Daughter And this is the more probable because naturally the Affection of Mothers to Children of their own Womb is known to be so exceeding great and vehement being greater usually than the affection of Fathers Besides this Affliction was in it self extraordinary and very heavy and grievous It had been a grievous thing if her little Daughter had been taken and visited with some dangerous Sickness or Disease in her body but for her to be possessed of a Devil yea to be grievously racked and tormented of the Devill in her body this was a far more grievous and heavy case yea this was no doubt more grievous to her than it would have been to see her Daughter taken away by death She might justly wish her rather dead and buried if it were the Will of God than to be so given up of God to the Tyranny of the Devil to be so tormented of him Observ 1 Observ 1. In that this Woman being a Believer in Christ was tried and exercised with this heavy Affliction we may learn that the Lord useth to lay very heavy and grievous afflictions and troubles upon his own Children and Servants Psal 34. 19. Many or great are the troubles of the Righteous Heb. 12. 6. The Lord scourgeth every Son whom he receiveth that Phrase implyeth a sharp and grievous Chastisement How many Examples have we of this in Scripture Time will not suffer to mention half of them therefore only to touch a few in
manner of life and practice having no likeness or resemblance to the practice and behaviour of Christ Jesus when he lived on Earth but being quite contrary to the same He walked holily uprightly and unblamably before God and Men they walk profanely unconscionably c. He shewed himself most humble and meek in his carriage they discover Pride and Wrathfulness c. Use 2 Use 2. To exhort us every one who profess Christ to make his excellent Example and practice the Rule of our life striving to imitate and follow the same in all the course and carriage of our life Set his Example before us daily to imitate Look at the Holiness Uprightneâ—s and Innocency of his whole life and actions striving to follow him and to tread in his holy steps Look at those excellent heavenly Graces of Love Humility Meekness Patience c. which shined forth in all his carriage and labour to express and shew forth the like graces and vertues in our carriage Labour more and more to be like unto Christ and conformable to him our Head and Saviour to resemble him in the manner of our life and carriage and our thoughts words and actions We must endeavour so to live that Christ may appear to live in us so to carry our selves that the Image of Christ may appear in our behaviour that it may appear whose Disciples we are In the Primitive Church the Christians were known by mutual loving c. Whom should the Servants and Disciples imitate but their Master Whom should Souldiers imitate but their Captain c. Great benefit will come of this by propounding to our selves Christ's example to follow for by this means we shall still see how short we come of our pattern and so be humbled for our wants and provoked and stirred up daily to labour to grow in all heavenly graces and vertues Use 3 Vse 3. See by this how needful it is for us to know and be well acquainted with the life and actions of Christ our Saviour and with his manner of carriage and conversation amongst men while he lived upon Earth For else how shall we follow his Example and conform our life unto his Therefore search the Scriptures which testify of Christ and especially the History of the four Evangelists in which the whole course and tenure of Christ's life is recorded and set before us We willingly read the lives of the Saints and Martyrs that we may be stirred up to imitate them How much more the life of Christ Jesus the Son of God Mark 8. 34. He said unto them Whosoever will come after me let him deny himself and take up his Cross and Octob. 23. 1625. follow me OF the general and principal duty enjoyned here by our Saviour to all Christians ye have heard viz. That they should come after him or follow him Quest 2 Now I am to speak of the more particular and less principal duties which he requireth of every Christian as helps to the former which duties are two 1. The denial of our selves 2. The taking up of our Cross Answ Of the first Let him deny himself The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies utterly to deny or renounce Now this is not so to be taken as if our Saviour required that a man should in words deny himself to be that he is or feign himself to be another Person than he is for this cannot be done without lying or dissembling which being a Sin our Saviour was far from enjoyning any to practise it But it is a figurative Speech implying nothing else but an utter contemning rejecting and forsaking of a Man's self The like Phrase is used Tit. 2. 12. it is said The Grace of God teacheth us to deny Ungodliness c. that is utterly to reject forsake and cast off Ungodliness and worldly lusts Quest Quest How can a man be said to reject or forsake himself This seemeth impossible Answ Answ It is not to be understood of contemning rejecting or forsaking a Man's own Person or Nature simply considered but in comparison of following Christ and so far forth as himself or his own Nature may be a hinderance to him in the Duty of following Christ There are two things to be considered in the Person of a Man 1. The Substance and Being of his Nature viz. His Soul and Body with the Union of them and all faculties 2. The Corruption of his Nature which is in every power and faculty as in Mind Will c. Both these here comprehended under this word Himself are to be renounced though not in like manner The corruption of Nature simply and the Substance in some sort that is in comparison of the Duty of following Christ c. as we have heard before Doctr. Doctr. So many as will be Christ's Disciples and followers must utterly contemn reject and forsake themselves that is their own nature and the corruption of it so far forth as it is or may be any hinderance to them in following Christ and yielding obedience to his Will 1. They must in some sort deny and forsake the very Substance and Being of their Nature that is contemn neglect and not regard their natural Life and Being in comparison of their duty to Christ in following him c. yea they must hate their own Souls and Bodies in this respect Luke 14. 26. If any come to me and hate not his Father Mother Wife c. yea and his own life also he cannot be my Disciple 2. They must deny and renounce the Corruption of their Nature yea of their whole Nature as being a main enemy and hinderance unto them in following Christ As 1. Their own carnal Reason and Understanding This they must renounce and forsake captivating and subduing it to the Word of God 1 Cor. 3. 18. If any man among you seemeth to be wise in this World let him become a Fool c. 2. Their own corrupt Wills being opposite to the Will of God These they must also utterly deny and renounce that they may become subject to the Will of God If Christ Jesus did deny his Humane Will though not tainted with Sin submitting it to the Will of his Father Luke 22. 42. much more ought we to renounce our corrupt Wills c. 3. All sinful Lusts and Affections of their own Flesh as Pride Self-love Ambition Covetousness carnal Love of earthly things sinful Wrath Envy c. Tit. 2. 12. The Grace of God teacheth to deny worldly Lusts c. Gal. 5. 24. They that are Christ's have crucified the Flesh with the affections and lusts 4. Their own bodies and the several parts and Members of them so far as they are tainted with sin and weapons of niquity by curbing and restraining them from the practice of Sin Rom. 8. 13. If ye mortify the deeds of the body by the Spirit ye shall live Quest Quest How are Christians to renounce and forsake this corruption of their Natures Answ Answ This is to be done three
thereupon followed The evil Spirit came out of him together with the manner of his coming out He cryed and rent the body of the child grievously insomuch that the child became as one dead c. ver 26. 3. Our Saviour Christ's restoring and recovering the child ver 27. Jesus took him by the hand c. Of the first Consider 1. The circumstance of Time when our Saviour charged the Devil to come out of the child When he saw the People came running c. 2. The manner of his charging them With a sharp Rebuke 3. The Charge it self He said unto him Thou dumb and deaf Spirit I charge thee come out of him c. Of the first When Jesus saw the People came running together This the People did no doubt out of their earnest desire and expectation to see the Event of the matter and what would be done by our Saviour And it is probable That our Saviour to 〈◊〉 this opportunity to work the Miracle to the end that the People so earnestly exprecting the issue of the matter might be the more affected with the Miracle when they should see it wrought and so might profit the more by it Observ Observ The wisdom of our Saviour Christ in watching the fittest Seasons and Times for the working of his Miracles when they might do most good and edifie the People most of all by confirming the Truth of his Doctrine He did not alwaies work his Miracles so soon as he was sought to or desired but sometimes delayed the matter for some space of time waiting for the fittest time and occasion So now he did being fought to by the Father of this Child c. So Joh. 11. 6. being sought unto to visit Lazarus being sick he delayed two dayes before he went c. See also Joh. 7. 6. This wisdom of our Saviour we are to imitate in watching the best opportunities of time to do good Duties either of piety to God or of charity or mercy toward our Brethren Gal. 6. 10. As we have opportunity let us do good to all c. Ephes 5. 15. Walk circumpectly not as fools but as wise Redeeming the time c. Now followeth the manner of our Saviour's charging the evil Spirit to go out of the Child with a sharp rebuke or threatning for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie whereby our Saviour no doubt expressed and testified his indignation and displeasure against this evil Spirit for his malice and cruelty against the child for which cause also he doth upbraid him in the words following with the names of dumb and deaf Spirit In verbis duo consideranda 1. The person rebuked evil Spirit Described by his property called the foul Spirit 2. The Rebuke it self Of the first Foul Spirit See chap. 1. ver 23. The wicked Angels or Devils are often in the Gospel so called to distinguish them from the good Angels which are pure and holy Spirits Mark 8. ult and withall to set forth their nature and property in themselves that they are most impure Creatures polluted with the corruption and contagion of sin for whereas they were by their first Creation holy and undefiled Spirits as the good Angels now are they kept not their first estate Jude ver 6. but fell from God by sin and so became most polluted Creatures and that both in regard of that corruption with which their whole nature is defiled ever since their Fall and also in regard of those actuall sins in the practice whereof they have and do continually live as lying murder c. whence it is That they are called evil and wieked Spirits as Ephes 6. 12. And Joh. 8. 44. The Devil is said to be a Lyar and Murderer from the beginning And as they are thus unclean and polluted with sin in themselves so also they labour to defile all the Creatures of God but especially mankind by tempting them unto sin that they may become like unto themselves Observ 1 Observ 1. Hence gather the foulness and filthiness of sin in it self that it is a most foul and unclean thing in that it hath made the Devil himself who by Creation was an Angel of light holy and pure to become so foul and unclean a Spirit as now he is It is sin alone that hath bereaved him of his original purity and hath brought all that filthiness upon him with which he is now polluted This hath made him of a holy Spirit to become an unclean Spirit which therefore shews the foul Nature of sin that it is a most impure and unclean thing in it self for which cause it is in Scripture called Uncleanness and Filthiness Zechar. 13. 1. A Fountain shall be opened to the House of David for Sin and for Uncleanness And 2 Cor. 7. 1. Let us cleanse our selves from all filthiness of the Flesh and Spirit c. Yea sin is the most foul filthy and unclean thing in the World and the cause of all Uncleanness and filthiness that is in any of the Creatures The wicked are compared to loathsom and filthy Creatures as to Swine Dogs c. More particularly the foulness of Sin may appear by these Reasons Reasons Reasons 1. It is most opposite and contrary to the most holy and pure Nature of God and most odious and loathsom unto his Majesty Hab. 1. 13. 2. It doth defile not onely the Devils but Mankind also yea all the Creatures of God since the Fall of Angels and Men for by reason of Man's sin the visible Heavens and Earth with all Creatures in them are subject to vanity and corruption Rom. 8. 20. 3. It defileth not onely the bodies of men but their very Souls and Consciences Tit. 1. 15. to the wicked nothing is clean but their minds and consciences are defiled 4. It defileth not onely the Persons by whom it is committed but the very places where it is committed as the Land Cities and Houses where the wicked do live Num. 35. 33. Blood defileth the Land And Zeph. 3. 1. Hierusalem is called a filthy and polluted City c. 5. No means to purge and take away the filth of Sin but the precious Blood of Christ the Son of God The onely Fountain opened for sin Zech. 13. 1. Vse 1 Use 1. See the Profaness of such as make leight of Sin being bold to commit sin and so to defile their own Souls and Bodies yea many there be who love and delight in the practice of sin following it with greediness like Swine wallowing in the mire yea worse than Swine or any other Beasts Such as those that delight in Drunkenness Swearing Cursing Profanation of the Sabbath c. What spiritual folly and madness is this to love and delight in that which is so foul and filthy a thing even filthiness it self c. yet some are worse than the former who not onely love and delight in the filthiness of sin but also glory and boast of their sins which is to glory in their
Thus doth God himself account them and so will have us to esteem them This Decree did the Lord set down at the first Institution of Marriage as our Saviour here sheweth and the same is ratified by Christ himself Hence is it that the Scripture speaking of man and wife doth sometime speak of them as of two and sometimes as of one to shew that they are two in one So Gen. 1. 27. God created man in his Image in the Image of God created he him male and female created he them Therefore Ephes 5. 28. So ought men to love their wives as their own bodies He that loveth his wife loveth himself And again Verse 29. No man ever hated his own flesh c. In the fourth Commandment the Wife is not named to shew that she is comprehended in the husband Now more particularly man and wife are one flesh or one person 1. In regard of the first Creation of Mankind in that the woman was taken out of the man as we have before heard in which respect she was a part of him and after a sort one and the same with him 2. In respect of Gods speciall Decree and Ordinance pronounced by Adam immediately after the Creation as here we see confirmed also by Christ's own testimony 3. In respect of the mutual communion of their bodies each to other in the married estate and that by vertue of that right and interest which they have in each others body as is shewed 1 Cor. 7. 4. In this respect it is said 1 Cor. 6. 16. that he which is joyned to an harlot is one body with her Much more then is the husband to be accounted as one body or one person with his wife 4. Lastly This union is also confirmed by the Laws of men which do suppose and take man and wife to be one and the same person Mark 10. 8. And they twain shall be one flesh So then they are no more twain but one flesh March 9. 1627. Use 1 Use 1. SEE by this how unlawful it is for man and wife to be separated one from the other by divorcement for any cause whatsoever except the sin of adultery What else is this but to divide one and the same person into two or to cut a man off from himself and the wife from her self which is not only flat against Gods Ordinance who hath ordained man and wife to be two in one flesh but also against nature But more of this afterward upon Verse 11 12. Vse 2 Vse 2. By this also we may judge of the haynousness and foulness of the sin of adultery or incontinency of married persons by which this most strait union betwixt man and wife is broken and dissolved and so those who by Gods Ordinance and by the Marriage-bond were made one of two are now on the contrary of one made two again directly contrary to Gods Ordinance and the Institution of marriage No sin but this of adultery can or doth dissolve the marriage-bond no sin so directly contrary to marriage and the Institution of God in it as this of adultery being a breach of the Marriage-Covenant which is called the Covenant of God Prov. 2. 17. yea a sin against Nature cutting a man off from himself and the woman also that is guilty of it from her self c. Job 31. 11. An heynous crime yea an iniquity to be punished by the â—udges A sin which by the Law of God was to be punished with death Levit. 20. 10. A sin which if men do spare yet God will not but will most severely â—udge Heb. 13. 14. Whoremongers and adulterers God will judge Use 3 Use 3. Seeing man and wife are so nearly united that they are both as one person this shews how unfit it is for married couples to live in debate discord or strife between themselves and so to be divided one from the orâ—er This is all one as if one should be at strife and debate with himself or fall out with himself And if a house divided against it self cannot stand Matth. 12. 25. much lesse can one and the same person being divided against himself stand that is hold out or continue to prosper and thrive either in his worldly or spiritual estate Contrà the dissensions of man and wife do hinder the prosperity of themselves and of the whole Family As it is in a ship upon the Sea if the Governours of it be at debate all that sayl with them are in danger c. Chrysostom's comparison Homil. 56. in Genes pag. 434. Use 4 Use 4. See further how great a sin it is for man and wife to live in hatred and malice one against another and to shew it by maliciou hard or cruel dealing one against another This is as if one should hate and deal cruelly with himself which is unnatural and no better than self-murder Ephes 5. 29. No man ever hated his own flesh c. Use 5 Vse 5. Seeing there is such a strait bond between man and wife that they are two in one person this should be a fâ—â—cible motive unto all married couples to cleave mutually to each other by practice of all marriage duties whereby this near union is preâ—erved especially by the mutual affection of love and by all fruits of love as doing good to each other bearing with one anothers infirmities c. To this end let the husband consider with himself that in loving and doing good to his wife he loveth and doth good to himself in bearing with her infirmities he beareth with his own in cherishing her he cherisheth himself for they are not two but one So also the Wife is to consider that in loving her husband and doing him good she doth good to her self c. Observ 2 Observ 2. In that it is said Two shall be one flesh not three four or more c. we learn That lawfull marriage is and ought to be between two persons only and no more viz. one man and one woman It is such a bond as doth tye and unite only two persons and no more into one This was Gods Ordinance in the first creation and institution of marriage that it should be between one man and one woman Mal. 2. 15. Did not he make one that is one wife for one husband yet had he the residue of the spirit c. Vse Use This condemns the sin of Polygamy or marrying of more Wives than one or of more husbands than one at once A sin directly against the first Institution of marriage and condemned also by other speciall Laws of God given afterwards as Deut. 17. 17. The King himself is forbidden to take many Wives and generally Levit. 18. 18. Thou shalt not take a Wife to her sister or one wife to another c. vide Jun. in locuâ—s Object Object Some of the Patriarchs and other holy men who lived in times of the Old Testament did take many Wives as Abraham Jacob c. Answ Answ This doth not prove
beginning of the solemn publishing of the doctine of the Gospel or The preaching of the Gospel began first in the ministery and preaching of John Gospel of Jesus Christ It is so called in two respects chiefly 1. Because Christ Jesus as he is God is the Authour of this Doctrine 2. Because 〈…〉 principal subject and matter of this doctrine The Son of God Christ is 〈…〉 God not in respect of Creation as Adam and the Angels nor of Adoption as the faithfull but in respect of eternal generation in that he was begotten of God the Father Now this begetting was by communicating the whole Divine essence of the Father unto him from all eternity after an unspeakable manner Note that Christ is begotten of the Father not as he is God if we speak properly but as he is the Son for he is God of himself as well as the Father but his person is from the Father The Godhead of the Son was not begotten of the Godhead of the Father but the person of the Son was begotten of the person of the Father or thus He hath the beginning of his person from the Father but not the beginning of his essence and nature So much for the sense of the words which being thus explained we may consider these two things in them 1. The Prerogative of John Baptist his Ministery or preaching in that it was the beginning or first publishing of the Gospel 2. A description of the doctrine of the Gospel 1. By the name given it The Gospel 2. By the Authour and Matter of it Christ Jesus who is also set forth to us further by a special title or attribute the Son of God Now let us see what matter of Instruction may be gathered from this Verse Obser 1 First From this that the ministery of John is called the beginning of the Gospel That John Baptist was the first preacher and publisher of the doctrine of the Gospel it was his priviledge to be the first preacher of Christ and of the doctrine of salvation by Christ. See Luke 16. 16. Math. 11. 13. All the Prophets and the Law prophesyed unto John Though Moses and the Prophets spake more obscurely of Christ and of salvation by him yet none preached this doctrine so plainly and evidently before the time of John Baptist He was the first plain and express preacher of the Gospel in respect of which honour done unto him he is said in the 11. Verse of that Chapter to be the greatest of those that were begotten of Women before his time that is greater then any of the Prophets of the Old Testament which is to be understood not in respect of his person simply but in regard of this prerogative of his office and ministry that it was the first beginning of the plain preaching of the Gospel Use See our happiness who live in these times since the Gospel hath been thus clearly taught by John Baptist the first publisher of it yea not onely by him but by Christ himself also who followed John and by the Apostles and Ministers of Christ who have followed since Eph. 3. 5. The mystery of Christ in other Ages was not opened unto the Sons of Men as it is now revealed unto his holy Apostles and Prophets by the Spirit They that lived before John Baptist had the Gospel darkly preached in the Sermons of Moses and the Prophets which were but as a candle shining in a dark place 2 Pet. 1. 19. But we now have the Gospel plainly and clearly taught in the Sermons of John Baptist the first that ever preached Christ directly and plainly and not onely in his Sermons but in the Sermons of Christ himself and his Apostles This is our great priviledge and happiness that now there is a clearer manifestation of the Gospel than ever was before John Baptist's time so that we may come now to a clearer knowledge and discerning of Christ than they could possibly attain to who lived in the times of the Old Testament This must stir us up unto true thankfulnesse to God for this his mercy to us that live in this Age of the World since the first publishing of the Gospel in such clear manner and withall it must move us to open our eyes to look upon this clear light of the Gospel which now hath long shined ever since John Baptist's time and beware that we shut them not against it as many do which continue still in grosse ignorance of the doctrine of Christ notwithstanding it hath now been so long time most clearly published But let us remember that speech of our Saviour Joh. 3. 19. This is the condemnation that light came into the World and men loved darknesse rather than light c. Take heed how thou continue and live in ignorance of the Golpel in these times wherein so clear a light of it shineth for as Paul saith to the Corinthians if our Gospel be now hid it is hid to those that perish c. 2 Cor. 4. 4. So much of the prerogative of Johns Ministery Now followeth the description of the doctrine of the Gospel his verbis The Gospel of Jesus Christ. Obser From the nature of the word Gospel signifying good tydings we may observe the excellency of this doctrine of the Gospel It is such a doctrine as containeth the most gladsome tydings and message that ever was sent from God unto mankind Namely the tydings of salvation by Jesus Christ therefore called the Gospel of our salvation Eph. 1. 13. To this purpose is that prophesie of Christ Esay 61. 1. that the Lord anointed him and sent him to preach good tydings unto the poor by which good tydings is meant nothing else but the doctrine of the Gospel and comfortable promises of it So Rom. 10. 15. How beautiful are the feet of them that preach the Gospel of peace and bring glad tydings of good things So Luke 2. 10. The Angel preaching Christ to the Shepherds tells them that he brings them good tydings of great joy that shall be to all People All which places shew the excellency of the doctrine of the Gospel contained in it and such happy and joyfull tydings concerning our reconciliation with God and salvation by Jesus Christ for what news or tydings can be more excellent and blessed than the tydings of forgiveness of sins peace with God and eternal salvation of our souls Use 1 To stir us up to a love and liking of this doctrine and to cause us with all readiness to embrace believe and obey it in our hearts and lives How gladly do we entertain good news touching our Body Goods Friends or outward Estate how welcome is it to us See Prov. 25. 25. And shall not this blessed tydings of the salvation of our souls by Christ which is brought to us in the Gospel be much more welcome to us Is not the news of Liberty welcome to the Prisoner the news of a pardon from the Prince welcome to the condemned Malefactor And
of the Holy Ghost it was onely a symbolical sight So also he is said to have descended on Christ not in respect of his Essence which filleth all places and so cannot be said to descend or ascend properly but in regard of the visible Descending of the Dove which was a sign and representation of the presence of the Spirit Like a Dove Whether it were really a Dove or onely the appearance of one is needless to be enquired of Some think it was onely the outward representation and appearance of a Dove yet such as was sensible to the eyes of the beholders Others think it was the reall Body and Substance of a Dove So Junius Analy And Mr. Philipps See Luke 3. 22. Here are two questions further to be answered Quest 1 Quest 1. Wherefore the Holy Ghost came down upon our Saviour Christ at this time in such Visible manner Answ Answ 1. To assure John Baptist that it was Christ which should baptize with the Holy Ghost See John 1. 33. 2. To shew that Christ was now furnished with all perfection of gifts of the Spirit requisite for the discharging of his publick Office which now he was called to undertake according to that Prophesie Esay 61. 1. Object Object He was before indued with a great measure of this Spirit even from his childhood as we see Luke 2. 40. The Child grew and waxed strong in Spirit filled with Wisdom c. What need was there then for the Spirit thus to come down upon him at this time Answ Answ Though he had the Spirit before in great measure yet now it was manifested That he was furnished with a far greater measure of it then ever before Quest 2 Quest 2. Why did the Holy Ghost descend upon Christ rather in the shape of a Dove then in any other shape Answ Answ Though we are not to be curious in this question yet it is very probable That the Holy Ghost made choyce of this shape to this end chiefly That he might shew unto us what kind of person our Saviour Christ should be upon whom this Dove descended Namely such a one as should in Nature and Properties resemble the Dove concerning which I shall speak more particularly when I come to handle the Doctrine that ariseth from those words Thus far of the meaning of the words of this Verse The words of the 11 Ver. shall be opened when I come to handle them Now to the Observations Observ And straight way coming out c. Observ See here that our Saviour Christ being baptized doth not stay long delaying the time but doth speedily come up out of the River Jordan where he was baptized thereby shewing his readiness and forwardness to enter upon the execution of his publick Ministeriall Office unto which he was now called Whence we may learn That when the Lord calls us unto any speciall Office or to the performance of any speciall service unto him We ought without delay readily to undertake it and to yield to his Calling Example Gal. 1. 16. So also David Psal 119. 60. I made haste and delayed not to keep thy Commandements Math. 4. The Apostles being called of Christ followed him immediately Vse Vse This reproveth such as being called of God to do him any service do delay the time and too long put off the Duties enjoyned them Such Ministers as being called to that Holy Function do deferr the execution of those Duties which belong to their Calling Also such private Christians as being called to the performance of speciall services unto God as prayer publick and private hearing of the Word reading of it receiving Sacraments c. Yet they deferr these Duties from Day to Day omitting the good opportunities offered for the performance of them So much of the first immediate consequent of the Baptism of Christ His speedy coming up out of the Water I proceed now to the second consequent Namely the solemn installing of him in his publick Office declared and confirmed 1. By certain miraculous signes shewed from Heaven 2. By the Word and Testimony of God the Father uttered from Heaven Observ Observ Generall We see here that before our Saviour Christ taketh on him the execution of his publick Office He is first authorized to it from Heaven by miraculous signes shewed from thence and also by the immediate Word and Testimony of God the Father uttered from thence which shewes that he did not of himself without a calling take upon him his Office but he was called unto it and his calling was confirmed to him from Heaven at this time of his Baptism for to this end was all this done which the Evangelist here mentioneth to this end were the Heavens opened to this end came the Holy Ghost down and to this end was that Voyce of God the Father uttered from Heaven Ver. 11. Even to shew and declare unto Us That Christ Jesus was called from Heaven and appointed of God the Father to the Office of a Mediatour and Doctor of his Church before he took upon him the publick execution of it So Heb. 5. 5. Now this serveth for our Instruction to teach us That We ought not to thrust our selves into any Office Function Calling or Action without warrant from God We must first know our selves to be appointed and deputed unto it of God We must have our Calling confirmed to us from Heaven as Christ had Not that We must look for such an extraordinary and miraculous Calling as this of our Saviour's was but we must have an ordinary Calling to that Office Function and Action which we undertake Quest Quest How to know that we have an ordinary lawfull Calling to undertake this or that Function or Action Answ Answ There are three things chiefly requisite to make our Calling lawfull 1. That the Action or Office which we undertake be in it self lawful and warrantable by the Word of God 2. That We be furnished of God with sufficiency of gifts for discharge of it 3. That We enter into it by good and lawfull means Reas Reas Why is it necessary that we have a Calling from God before we undertake any Office Function or Action Reas 1 Reas 1. Rom. 14. ult Whatsoever is not of Faith is Sin that is whatsoever is so done as that in doing it a man is not perswaded certainly that he pleaseth God it is a Sin to Him Now whatsoever we do without warrant of a Calling from God we cannot in doing it be assured that we please God therefore it must needs be sin Reas 2 Reas 2. If we have not a calling from God to do those things which we do we cannot with any comfort go on constantly in performance of them but we must needs be discouraged when we meet with difficulties and oppositions Contrà Jer. 26. and the rest of the Prophets Reas 3. Unlesse vve knovv our selves called of God to this or that Office or Function vvhich vve enter upon vve cannot expect the blessing of God upon
Christ though in themselves they are polluted and sinful Again Christ being also a loving gentle and meek Saviour he will not deal with us in rigour or wrath but in compassion love and gentleness accepting our weak endeavours in his services pardoning our wants and infirmities and cherishing in us the smallest beginnings of Grace Isa 42. 2 3. He shall not cry nor lift up nor cause his voice to be heard in the streets A bruised Reed shall he not break c. Use 2 Use 2. Strive we to imitate our Saviour Christ in these properties of the Dove to be harmless loving meek c. Mark 1. 11. And there came a Voice from Heaven saying Thou art my beloved Son in whom I am well pleased Aug. 23. 1618. IN this Verse is laid down the second way or means by which the solemn investing of Christ into his publick Office of Mediator was declared namely the extraordinary Voice and Testimony of God the Father uttered immediately from Heaven But before I come to the particular handling of the Testimony it self observe here two general Points of Doctrine from the coherence of this Verse with the former Doct. 1 1. Doctrine We see here the Wisdom and Goodness of God to us in affording us so many helps and means for the strengthning of our Faith to believe those things which are revealed in the Gospel touching Christ For the Lord having before confirmed the Calling of Christ by visible signs as by the opening of the Heavens and by the sensible descending of the Holy Ghost in shape of a Dove now he doth further confirm the same by an audible Voice uttered by himself from Heaven Thus he exercised both the eyes and ears of John Baptist and of the rest of the People which saw and heard these things and all this was done to bring both them and us to a more certain perswasion of the truth of those things which were now testified from Heaven touching Christ viz. That he was the beloved Son of God in whom alone the Father is well-pleased and consequently that he was the true Messiah appointed of God the Father to be the Saviour of the World So in these times God hath so provided that we have not onely our Ears affected with the Word preached but our Eyes also and our Taste with the Sacraments which are visible and sensible All this is for the helping of our Faith and it is God's goodness and mercy to afford us so many helps and means to this End We must make much of these helps and labour to have our Faith confirmed so much the more by them Doct. 2 2. Doctr. Again by comparing this Verse with the former we are plainly taught the Doctrine of the Trinity of Persons in the Unity of the divine Essence For here we see that at this time when our Saviour was baptized of John there was a glorious â—â—d sâ—nsible manifestation of all the three Persons in holy Trinity For God the Father uttered his Voice from Heaven Christ Jesus the second Person was upon the Earth and was now newly baptized of John and the Holy Ghost the third person appeared from Heaven in shape of a Dove This then doth plainly teach us that although there is but one true God yet in this one Godhead and divine Essence there are three distinct Persons to be conceived of us 1 Joh. 5. 7. There are three which bear record in heaven the Father the Word and the Holy Ghost and these three are one So Matth. 28. 19. 2 Cor. ult ult This is a mystery to be adored rather than to be curiously searched into yet we may and ought to understand and know it so far as it is discovered in the written Word Now for the opening of this Mystery to us in part I will briefly shew three things 1. What is meant by a Person in the Godhead and how it differs from the Godhead it self 2. Wherein the three Persons do agree or what things are common to them all 3. Wherein they differ and are distinguished Touching the first we must know that by a Person in the God-head is meant nothing else but a distinct manner of Being or Subsistence in the God-head distinguished by an incommunicable property as the property of begetting being begotten and proceeding Now by this it may appear what is the difference between the God-head it self and a Person in the God-head The God-head is the Divine Nature considered absolutely in it self A Person is the same Divine Nature considered with some personal property as the property of begetting c. for example the Person of the Father is the God-head considered with the property of begetting the Son the Person of the Son is the God-head considered with the property of being begotten of the Father the Person of the Holy Ghost is the God-head considered with the property of proceeding from the Father and the Son Touching the second Point to be opened namely What things are common to all the three Persons in Trinity Answ 1. They have one common Essence and Nature The God-head of Father Son and Holy Ghost is one and the same though the Persons be distinct for it is not here as it is in the Persons of men Take three men as Paul Peter and James and they differ not onely in person but in nature they are not onely three distinct persons but also three distinct men But it is not so in the holy Trinity though the Persons in the God-head are three yet one and the same Divine Nature and Essence is in them all This is a Mystery above Reason yet it may in some part though not fully be shadowed forth to us by some comparisons drawn from the Creatures For example the light of the Sun Moon and Aire are but one light in Nature and substance and yet they are also in some respect three distinct lights viz. in regard of the different subject in which they are So the Soul of Man is but one in substance and yet it may after a sort be said to be three in respect of those three faculties which it hath as first the vegetative faculty whereby a man liveth and groweth as Plants do 2ly The sensitive faculty whereby a man is partaker of sense as hearing seeing c. like as brute Beasts 3ly The reasonable faculty whereby Man is partaker of Reason and Understanding The second thing common to all the three Persons in Trinity is the Essential Properties and Attributes of the Divine Nature as wisdom power holiness c. All these are common to all the three Persons God the Father is essentially wise holy just c. so is God the Son and God the Holy Ghost 3. All the external works of the God-head performed toward the Creatures are also common to all the three Persons as the works of Creation Redemption Preservation of the World c. Touching the third Point namely Wherein the three Persons in the God-head do differ and are distinguished
Answ They are distinguished 1. In order of Subsisting and Being The Father is the first in order having his Being from Himself The Son is the second in order of Being who hath the beginning of his Person from the Father and the Holy Ghost is the third Person in order of Being who hath the beginning of his Person from the Father and the Son Note that although they differ in order of Subsistence yet one is not before another in time but all are co-eternal 2. They are distinguished by their internal and personal properties as begetting being begotten and proceeding The personal property of the Father is to beget the Son from everlasting and by this he differeth from the Son and Holy Ghost the personal property of the Son is to be begotten of the Father from everlasting and by this he differeth from the Father and Holy Ghost the personal property of the Holy Ghost is to proceed from the Father and from the Son and by this he differeth from the Father and the Son 3. They are distinguished in the manner and order of performing all external work toward the Creatures The Father worketh of and from himself by the Son and Holy Ghost The Son worketh of himself from the Father and by the Holy Ghost The Holy Ghost worketh from the Father and the Son of and by himself Thus is it in the work of Creation Regeneration and in all the external works of the Trinity performed toward the Creatures Note here that howsoever the Persons in the God-head are thus distinguished yet they are not divided and separated one from the other but they are all united together in one common Essence and Nature The Father is in the Son the Son in the Father the Holy Ghost in the Father and the Son c. Use 1 Use 1. To confute all Hereticks old and new which have heretofore or do at this day deny the Trinity or any Person in it as the Arrians Turks and Jews which deny Christ the second Person Use 2 Vse 2. Teacheth us how to conceive of God in our minds not after our own fancy but so as he is revealed in his Word not confusedly but as one Essence distinguished into three Persons else we conceive amiss of him and frame an Idol to our selves in our thoughts Use 3 Use 3. Teacheth us how to worship God aright viz. That we must worship the Trinity in Unity so in Prayer we must direct our selves to one God distinguished into three Persons c. So much of these general Doctrines gathered from the co-herence of this Verse with the former Now I come to the particular handling of this Testimony of God the Father uttered from Heaven concerning Christ It containes a Description of Christ 1. By a Relative attribute Son 2. By a Priviledge Beloved c. And there came a Voice from Heaven This was an audible Voice distinctly sounded forth so as that not only our Saviour Christ but also John Baptist and the People that were present at the Baptism of our Saviour might hear it From Heaven that is from God the Father manifesting Himself at this time from Heaven in special manner Thou art c. St. Matthew hath the words in the third person This is my beloved Son c. whence some do probably gather that the words were twise uttered first unto Christ Himself as St. Mark hath them here and after to John and the People as Matthew sets them down Now although this seemeth doubtful yet there is no contrariety between the Evangelists For those words which Matthew hath are in effect included in those which Mark and Luke have and Matthew doth mention them as spoken to the People to shew that this Testimony of God the Father was uttered from Heaven not so much for our Saviour Christ's own sake to assure him of his Calling for he knew it before as for John's sake and for the People to assure them that this was the true Messiah and that Person which was appointed to be our Mediator according to that which our Saviour said at another time to the People when the like Voice was heard from Heaven testifying of Christ Joh. 12. 30. This Voice saies He came not because of me but for your sakes My beloved Son Christ is called the Son of God in that sense as before ver 1. namely in respect of that eternal Generation whereby according to his God-head he was from everlasting begotten of the substance of God the Father Beloved The word doth properly signify one that is dearly or intirely beloved Si◠Kemnit in hunc locum Now Christ is said to be beloved of God the Father in two respects 1. In himself and in regard of his own person 2. In respect of the faithful who for his sake are also beloved of God In whom I am well-pleased The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify to be well-affected to one as to rest satisfied and well-contented in him So God the Father doth rest contented and satisfied in Christ both in regard of his own person and also in respect of us with whom he is well-contented for Christ's sake So much of the meaning Now to come to the Instructions Observ 1 Obser 1. From this Title of Son which is given to Christ we learn that he is true and very God of one and the same Divine Essence with God the Father because otherwise he could not be called the Son of God in that sense as here he is But this Point was spoken of ver 1. Therefore here I onely name it Observ 2 Observ 2. Again in that Christ is called here the beloved Son of the Father we learn this that God the Father doth embrace Christ Jesus his Son with an entire and most affectionate Love so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyeth Esay 42. 1. Behold my Elect in whom my soul delighteth c. Col. 1. 13. He is called the Son of his Love Typified in Solomon called Jedidiah 2 Sam. 12. 25. This love God the Father hath shewed to his Son sundry wayes 1. By communicating his nature and essence to him by erernall Generation John 17. 24. Contra Dionys. Carthus in John 17. 24. Vide etiam Jansen in locum 2. By bestowing all perfection of gifts and graces of his Spirit upon the humane nature of Christ Psal 45. 7. God even thy God hath anointed thee with Oyl of gladnesse above thy fellows And John 3. 34. God giveth not the spirit by measure to him that is to Christ 3. By committing Power and Authority to him over all Creatures and over the Church The Father loveth the Son and hath given all things into his Hand John 3. 35. 4. By advancing the Person of Christ unto fullness of Glory with himself in the Heavens John 17. 24. That they may behold the Glory which thou hast given me For thou lovedst me before the Foundation of the World See Mr. Byfield on Col. 1. 13. Use 1 Vse 1.
although otherwise in it self it was but an obscure place in comparison of Judea Kemnit Quest 1 Quest 1. From whence came our Saviour at this time into Galilee Answ Answ He came from Judea as may appear out of Joh. 4. 3. for it is there said that he left Judea and came into Galilee Now that coming into Galilee which is there mentioned is the same with this here spoken of Quest 2 Quest 2. Wherefore did our Saviour leave Judea and come into Galilee to preach at this time Answ Answ 1. Because he was moved by special Instinct of the Spirit so to do as appeareth Luke 4. 14. Jesus returned by the power of the Spirit into Galilee 2. That the Prophecy of Esay might be fulfilled Isa 9. 1 2. which was that the Light of the Gospel should shine in Galilee 3. That he might prevent the malicious purposes and attempts of the Pharisees against him for drawing moe Disciples after him than John did See Joh. 4. 1. c. therefore he he left Judea and went into Galilee which being under Herod's Jurisdiction the Pharisees had not so much to do there as they had in Judea Sic Kemnit Observ Observ Our Saviour Christ being moved by the Spirit to go and preach in Galilee and knowing also that this was agreeable to the Prophecy of Esay that went before him did therefore leave Judea and went to preach in Galilee This may teach Ministers of the Word that they ought in those places to exercise their Ministry where God calleth and appointeth them to exercise the same yea though the places in themselves be but mean and obscure yet if God call them thither they must be contented there to live and to exercise their ministerial Function Galilee was a more obscure place in it self than Judea yet our Saviour being called unto it leaveth Judea to go into Galilee to preach This Point I had occasion to speak of before Ver. 4. I proceed to the third thing to be considered in the words namely our Saviour Christ's Preaching which is amplified by the matter of it set down 1. Generally The Gospel of the Kingdom of God 2. More particularly ver 15. of which we shall hear afterward Now to speak onely of the residue of this Verse And first to open the words Preaching or publishing openly by lively Voice and word of mouth as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyeth The Gospel The word signifieth Glad Tidings this is briefly to be understood of the Doctrine of free Grace and Salvation by Christ Gospel of the Kingdom of God This is a Description of the Gospel by a special Attribute or Title which Title is given it in these two respects chiefly 1. Because the Preaching of it is the ordinary outward means to set up God's Kingdom of Grace in mens hearts whereby he ruleth in them beating down the power of Sin and Satan c. 2. Because it teacheth the onely way and means of attaining to God's Kingdom of Glory in Heaven Observ 1 Observ 1. In that our Saviour Christ was a Preacher of the Gospel exercising this holy Function in his own Person upon Earth we see the Excellency and Dignity of this Calling of the Ministry that it is no base or contemptible Office or Function but very worthy and excellent in it self for the Son of God himself taking our Nature on him and living on Earth refused not to take this Calling on him and in his own Person to execute it Therefore Rom. 15. 8. he is said to have been a Minister of the Circumcision c. that is a Preacher of the Word to the Jews 1 Tim. 3. 1. If any desire the Office of a Bishop that is of a Pastor he desireth a worthy Work It is the glory of Solomon though a King to be styled Ecclesiastes that is a Preacher Eccles 1. 1. Use Vse See the wickedness of these times into which we are fallen in which this Calling is become so contemptible in the eyes of many some think but meanly and stick not to speak basely also sometimes of Ministers and Preachers of God's Word Others think themselves too good to take this Calling upon them because they are of great Birth or Wealth But shall a sinful man think himself too good or too great for that Calling in which the Son of God Christ Jesus himself spent his life upon earth Observ 2 Observ 2. From the matter of our Saviour Christ's Preaching viz. The Gospel Hence we learn what should be the chief and principal matter or Doctrine which all Ministers of Christ should especially preach to their People viz. The Doctrine of the Gospel that is the glad-some Tidings of Salvation by Christ Rom. 1. 1. Paul saies He was put apart to preach the Gospel of God So Mar. 16. 15. Luke 24. 47. Quest Quest Is not the Law also to be preached by Ministers in these times Answ Answ Yes as a Doctrine subordinate to the Gospel and as a means preparing us to hear it with profit yea thus the Law is first to be preached So Peter Act. 2. first preacheth the Law telling them of their sins c. and then applyeth the promise of the Gospel and our Saviour himself preached the Law as well as the Gospel The Law is our Schoolmaster to Christ and so is to be taught as a preparative unto Christ yet the Gospel is the principal part of our Ministry because this is the power of God to Salvation Rom. 1. whereas the Law in it self is a killing Letter For the better conceiving of this Point we must know that the Law may be considered two wayes 1. As it is a means to discover sin to us and the Curse due unto it and so to humble us c. and thus it is to be preached first as a Preparative to the Gospel 2. As a Rule of Obedience whereby to direct our lives and so it is in some sort taught in the Gospel as a part of it See Tit. 2. 11 12. Howsoever though a Minister must teach both the Law and Gospel yet the most proper and principal part of his Ministry is to deliver to God's People the glad Tidings of Reconciliation with God Remission of sins and Salvation purchased by Christ Jesus A good Surgeon doth cut and launce the sore yet his proper Office is to heal it so Ministers c. Mark 1. 14 15. Preaching the Gospel of the Kingdom of God And saying the Time is fulfilled and the Kingdom Octob. 4. 1618. of God is at hand c. IN these two Verses I considered three things 1. The Time of our Saviour Christ's Preaching After John was put in prison 2. The Place where he preached which was Galilee 3. The Preaching it self amplified by the matter or Doctrine which he taught which is set down 1. Generally in that it is said He preached the Gospel of the Kingdom of God 2. More particularly ver 15. Touching the two first general Points namely the Time
themselves Called of God thereunto Reas 1 Reas 1. Whatsoever is not of Faith is Sin Rom. 14. ult That is whatsoever Work or Action we undertake if in doing of it we be not assured that God is well pleased with it it is Sin Now that which we take in hand without a Calling from God we cannot be assured that in doing it we please God Reas 2 Reas 2. Many excellent Benefits will come of this if we can be assured of our Calling and Warrant from God for actions and enterprises which we go about 1. This will yield great comfort to our Consciences against all that shall condemn us in our actions when we know them to be approved of God 2. It is also matter of great concernment to Us to go on chearfully and constantly in the faithfull discharge of our Duties against all oppositions This we see in the Prophets and Apostles and particularly in the Prophet Jeremy Chap. 26. Though the Princes and Priests hated and reproved him yet he took courage to go on constantly because as he saith the Lord had sent him to Prophecy all those words against the Temple and City 3. This will cause us to expect a Blessing from God in those things which we take in hand for if the Lord set us on Work we need not doubt but he will prosper his own Work in our hands 4. Lastly It will cause assurance of God's protection and defence against all troubles and dangers which we may be lyable unto in the discharge of our Duties Psal 91. 11. God giveth his Angels charge to keep us in our Wayes On the other side where there is no assurance of a Calling from God there all these Benefits are wanting Quest Quest. How may we know our selves Called of God to the performance of this or that Action Work or Office Answ Answ By three things 1. If the Action be in it self lawfull and warrantable by the Word of God 2. If also we find our selves furnished of God with ability and gifts for the performance of it 3. If we have allowance from Men whom it concerneth to appoint us to those Offices Use Use This is for the reproof of those that thrust themselves into such Actions Offices or Enterprises for which they have no Warrant or Calling from God Some take upon them the executing of such things as are in themselves simply unlawfull and wicked Others take upon them lawful Actings and Offices yet without any lawfull Calling or Appointment from God or allowance from such men in the Church or Common-wealth whom it concerneth to appoint them to those Offices and Functions For example such as rashly take upon them the Office of Magistracy or Ministry being destitute of gifts fitting for those Callings or else without due approbation and allowance had from such as are in Authority in the Church or Common-wealth These run before they are sent How can such expect God's protection over them or his blessing upon them in those Callings and Offices which they undertake without leave and warrant from him c. Observ 4 Observ 4. Further in that our Saviour saith he came forth from his Father to the end that he might Preach in these Towns of Galilee We learn That one end of his incarnation and coming into the World was this that living on Earth for a time he might in his own person publish the Doctrine of the Gospel unto men Therefore Deut. 18. 15. He is said to be a Prophet that should be raised up of God that is sent of the Father into the World to teach and instruct the Church and Isa 61. 1. He is said to be anointed and sent to preach good Tidings to the meek and deliverance to the Captives c. This Preaching of the Gospel in his own Person was an act of Christ's Prophetical Office for the Execution whereof he came forth from his Father into the World Use 1 Vse 1. This sets forth Christ's exceeding Love to his Church in that he left the bosom of his Father as it were and came down from Heaven to Earth to instruct it in the way and means of Salvation and that in his own Person He was incarnate not onely that he might in our Nature merit and purchase Salvation and the means of it for us by his Sufferings and Obedience but also that he might in the dayes of his Flesh preach and publish the means of Salvation to the Church The consideration of this Love of Christ must cause us truly to love him again and to testify it by our Obedience to his Will in our lives Vse 2 Vse 2. It shews us the Dignity of the Office and Calling of Ministers of the Word and shews the greatness of their sin who have this Calling in contempt as this sin is too common in our time seeing Christ himself came into the World to execute this Office of Preaching in his own person And shall any think meanly of that Calling in which the Son of God spent his life when he was on Earth Vse 3 Vse 3. See also by this consideration the Excellency of the Doctrine of the Gospel in as much as our Saviour Christ himself came into the World to be a Publisher and Preacher of it Doubtless that is a most rare and pretious Doctrine which the Son of God himself came from Heaven to preach Therefore it hath such excellent Titles given it in Scripture for it is called the Glad Tidings the Gospel of Peace and of Salvation the Word of Life the Word of the Kingdom c. Let the Excellency of it move us to a high esteem of it And we see here what cause we have to desire often to hear this Doctrine opened and applyed to us by the Ministers of Christ which speak to us in his Name As we should be glad to hear Christ himself if he were on Earth so must we be to hear the Messengers of Christ sent to us from him to publish this excellent Doctrine of the Gospel Luke 10. 16. Ver. 39. And he preached in their Synagogues c. In this Verse is set down our Saviour Christ's Preaching in those lesser Towns of Galilee together with the Miracles which he wrought for confirmation of his Doctrine in that it is said He cast out Devils Touching his Preaching that is amplified by the places where he raught viz. In their Synagogues throughout all Galilee He preached or published the Doctrine of the Gospel Matth. 4. 23. where the same History is more largely set down it is said He preached the Gospel of the Kingdom In their Synagogues These were the publick places where the Jews used to assemble on the Sabbaths for the performing of God's publick Worship as publick Reading and Preaching of the Word and publick Prayer c. as I shewed before ver 21. Now our Saviour made choice to preach in these Synagogues and that upon Sabbath dayes because there and then the People being assembled there was fit occasion offered
slander them behind their backs and in their absence Thus dealt the Scribes and Pharisees with our Saviour Christ speaking evil of Him to his Disciples and at another time they spake evil of them to Him as may appear in the 24th Verse of this Chapter An Example also of this malicious Back-biting we have in Doeg 1 Sam. 22. 9. and in Haman Esth 3. 8. Rom. 1. 29 30. The sins of Malice and Whispering are joyned together in the Heathen to shew that they commonly go together Use Use Take heed of this secret whispering and speaking evil of others behind their backs if we would not shew our selves to be malicious It was one sin of the Heathen Rom. 1. 30. Therefore it should be far from Christians The rather avoid it because it is a main cause of much strife amongst men Prov. 26. 20. Where no Wood is there the Fire goeth out so where there is no Tale-bearer Strife ceaseth So it may be said of the Back-biter Hearken not to such c. Prov. 25. 23. So much of the sixteenth Verse It followeth Ver. 17. When Jesus heard it c. Now the Evangelist sets down our Saviour Christ's Answer to their Cavil and Exception In which He proveth against them the Lawfullnesse of his Conversing with Publicans and Sinners by two Reasons The first drawn from the present state and condition of the Publicans and Sinners which is set foâ—th by comparison unto sick Persons who have most need of the presence and help of the Physitian whereas they that are sound in body have not the like need even so these Publicans and Sinners being spiritually sick diseased with sin had most need of the society and help of Christ the spiritual Physitian whereas those that were spiritually whole and sound as the Pharisees and Scribes thought themselves to be had no such need of him The second Reason is drawn from the end of his coming into the World which is laid down 1. Negatively Shewing what it was not He came not to call the Righteous 2. Affirmatively Shewing what it was He came to call Sinners to Repentance Observ Observ Before I come to speak particularly of the words we may observe one Point of Instruction from the general Scope of the words in that it is the purpose of our Saviour in them to defend his own Practise in keeping company with the Publicans and Sinners Hence we learn that it is not simply unlawful for Christians to come in company with such as are profane and wicked yea though they be noted and known to be such Our Saviour companied with Publicans and Sinners and defended this his Practise against the Scribes and Pharisees which shews that it is not simply unlawful to come in company with such as are openly profane as namely in these cases 1. When we have a special Calling to come into their company to do them good and to reclaim them from their evil wayes by Admonition Reproof and the like means Thus our Saviour Christ had a special Calling to converse with Sinners to call and convert them by his Conference and Teaching and so Ministers of the Word have a Calling sometimes to come in company of profane and wicked Persons that are of their charge to the end to use means for the reclaiming of them 2. When there doth appear some hope of doing good upon them and of reclaiming them as in case they seem tractable and willing to be admonished or reproved and in this case not onely a Minister but even a private Person may come into company with a profane Person 1 Cor. 10. 37. If any of them that believe not bid you to a Feast and ye be disposed to go that is if ye think it expedient and see hope of doing good to them whatsoever is set before you eat c. 3. When we have necessary and unavoidable occasion of Traffick or Dealings with such in civil Affairs Thus it is likely that Lot living in Sodom could not but sometimes come in company with the wicked Sodomites and have civil dealings with them So also Abraham companied with the Hittites Gen. 23. 4. When we come occasionally into the company of the wicked against our Wills not seeking or desiring it this cannot be condemned as a sin because it is a matter impossible to be avoided unless we will go out of the World as the Apostle saith 1 Cor. 5. 10. Thus we see in what cases it is lawfull sometime to come in company with the profane and wicked yet here we must remember some Cautions to be observed of us in conversing with the wicked 1. That we do not seek their company or familiarity unnecessarily 2. That we take heed we become not like unto them in their evil conditions and qualities we must beware of being corrupted by them we must be very watchful over our selves in using their company lest we be tainted with it as knowing that it is a very hard matter so to use the society of the wicked as not to be infected by it 3. So use the company of the wicked that we beware of hardning and confirming them in their evil wayes either by countenancing oâ— applauding them in their sins or by too much familiarity or any other way 4. In companying with the profane take heed of giving just cause or occasion of offence unto the Consciences of weak Christians who are not throughly perswaded of the Lawfulness of our conversing with such or at least do not know upon what grounds we company with them See for this 1 Cor. 8. 9 10. So much of this Observation from the general drift of the words of our Saviour Now to speak more particularly of them The Whole That is such as are spiritually whole and sound not that there are any such but because the Scribes and Pharisees thought themselves to be such our Saviour speaks according to that opinion which they had of their own Righteousness Have no need of the Physitian That is of the spirituall Physitian to cure them in Soul of their sins meaning Himself who came into the World to that end to heal men of their sins as he sheweth in the next words But the Sick That is such as are diseased with sin Mark 2. 17. I came not to Call the Righteous but Sinners to Repentance June 27. 1619. Observ 1 THe first Observation Our Saviour here compares sinners in their natural condition unto sick Persons whence we may gather what is the estate of all sinners by Nature that it is like unto the state of a sick Person Therefore in Scripture sin is called by the name of Sickness and sins are called Diseases as Psal 103. 3. and Isa 53. 4. to shew that they are the spiritual sicknesses of the Soul For the further clearing of this we may consider what resemblance is between a Sinner in his natural estate and a sick Person The Resemblance stands in these things chiefly 1. The sick Person is distempered in body
with his sickness it brings the whole body out of due frame so it is with sinners in their natural estate lying in their sins all the powers and faculties of soul and body in them are distempered and brought out of that due frame and order in which they should be and in which man's Nature was at first created And sin is the cause of this Distemper 2. A sick Person is disabled and made unfit by sickness for Action and Employment especially when the Disease continueth long so the sinner by nature is unfit and unable to perform any spiritual Action in right manner unable to pray to meditate to hear the Word c. 3. A sick man is not able by his own power to cure himself or to give health to himself but God onely can do it so much less can the sinner cure himself of sin or raise himself out of that sickness to spirituall health See Psal 103. 3. 4. Lastly sick Persons are in danger of death Sickness it self if it continue will ar length cause death and the dissolution of soul and body so is it with all sinners in their natural estate if they continue so they are sure to dye eternally and therefore they are said to be already dead in trespasses and sins Ephes 2. 1. And sins are called dead works because they bring forth death in the end if they be continued in Vse 1 Use 1. See the misery of all unregenerate Persons in their natural estate being yet uncalled they are dangerously distempered and infected with the Disease of sin yea with many sins Many that have sound and healthy bodies yet have sick souls even sick unto death Such must think of this and be humbled and labour speedily to come out of this fearful estate Use 2 Use 2. See the Nature of sin It is the spiritual sickness of the soul which distempereth and hurteth it more than any Disease doth the body yea it causeth a spiritual Distemper in the whole man It disableth a man for all spiritual Actions and Employments and which is worst of all it causeth eternal death and destruction of soul and body if it be not repented of in time This should move us to abhor all sin and to take heed of it as we do of the worst and most dangerous sicknesses of the body Vse 3 Use 3. Have pity on such as lye and live in their naturall estate uncalled being dangerously sick of sin Afford them the best spiritual help and Physick that we are able for the healing of their Souls Shew them the danger of their sickness that is of their sins and the Remedy against it which is Repentance and wish them to use it perswade them especially to go to Christ by Faith who is the onely Physitian to cure sin But of this more in the next Observation Observ 2 Observ 2. Christ Jesus is a spiritual Physitian to cure men of their Sins therefore he calls himself by the name of a Physitian in this place by way of resemblance unto bodily Physitians and the like resemblance is made elsewhere as Luk. 4. 18. He hath sent me to heal the broken-hearted c. Isa 53. 5. With his stripes we are healed And ver 4. He is said to have born our griefs or Sicknesses that is our Sins which are our spiritual Sicknesses See also Revel 3. 18. Here consider two things further 1. How Christ doth heal and cure sinners 2. Whom he doâ—h heal Touching the first Christ healeth and cureth men of their sins two wayes or by a twofold spiritual remedy or Medicine The first is his own pretious bloud that is the merit and vertue of his death and sufferings by which he making satisfaction to God for our sins did free us from the guilt of them thus he cureth us of them in respect of the guilt and this is done perfectly in this life The second spirituall remedy is the powerfull and effectuall operation of his Spirit by which he killeth and weakneth the corruption of sin so that it raign not in us Thus he cureth us of the corruption of sin but this is not done perfectly in this life but in part onely for the corruption of sin doth still remain in us in some degree during this life onely it is so subdued and mortified in us by the Spirit of Christ that it cannot so raign and bear sway as it doth in the wicked Touching the second thing to be shewed namely What persons they are whom Christ cureth Answ Not all sinners but first Such onely as have Faith to apply Christ and the merit of his death and suffering to themselves by which Faith also they receive and apply to themselves that Spirit of Christ by which the corruption of sin is mortified in them 2. Such as feel their Spirituall Diseases So Luke 4. 18. Use 1 Use 1. Matter of great comfort to such as feel their sins and do unfeinedly desire to be eased of them let them know that there is a Spirituall Physitian that is both able and willing to cure these their Spirituall Diseases if they seek to him It is a great comfort to a sick person to know of a good and able Physitian near at hand so as he may be had and procured to cure him Much more is it a comfort to the humbled sinner to know that Christ is sent of God to be our Spiritual Physitian to heal us of our sins and that there is no Spirituall sickness or disease of sin in us but he is well able to cure and heal us of it Besides he knows all our diseases c. Vse 2 Vse 2. Seek to Christ Jesus in the spirituall sickness and diseases of our Souls to be healed of them all Labour by true Faith to apply to thy self the bloud of Christ and the merit and vertue of it which is as a soveraign salve or Medicine to heal thy Diseased sick Soul and Conscience of the guilt of all thy sins withall pray unto him to heal the Corruption of thy Nature and to mortify and kill it in thee more and more by the work of his Spirit So much of the first reason by which our Saviour Christ proveth against the Scribes and Pharisees that it was lawfull for him to company with publicans and sinners Namely because they being Spiritually Diseased with sin had need of the Society and help of the Spirituall Physitian Now follows the second reason drawn from the end of his comming into the World set down 1. Negatively where he shews to what end he came not Not to call the Righteous 2. Affirmatively shewing to what end he came viz. To call sinners to Repentance I came not to call There is a twofold calling of Christ with which he calleth men The first outward onely by the Ministery of the Word by which he inviteth men to come out of their sins and to turn unto him offering Grace and Salvation unto them in the outward menas The second is When
which contains a Conference had between the Disciples of John Baptist and the Pharisees and our Saviour Christ concerning Fasting In which we have two things to consider 1. A Question propounded by them unto our Saviour Christ Ver. 18. Use 1 2. The Answer of our Saviour unto that Question Ver. 19 c. unto the 23 Ver. Touching the Question moved we may consider three things especially 1. The Persons that propounded it the Disciples of John and of the Pharisees 2. The Occasion of their question which was their custom or use of fasting They used to fast 3. The Question it self or the matter of their demand viz. Why the Disciples of John and of the Pharisees did fast and the Disciples of Christ fasted not The Disciples of John That is of John Baptist And by his Disciples are meant such as were called and converted by his Preaching and became his followers in profession and practise And of the Pharisees That is such as followed the Doctrine of the Pharisees and were conformable to their manner of Life and Practise For the Pharisees were publick Teachers of the Law of Moses See Matth. 23. 2. although they did corrupt and deprave the Doctrine of it in their Teaching Now those that followed their Teaching and their superstitious manner of Living are called their Disciples Used to Fast That is to fast often For so it is said Matth. 9. 14. and Luke 5. 23. where prayer also is mentioned Likely it iâ— that they had set times for fasting and prayer which they usually observed and kept Touching the Pharisees it is plain that they used set times of Fasting Luke 18. 12. I fast twice a week saith the proud Pharisee there and as themselves did so no doubt did their Disciples So also it is most likely that John's Disciples used set times of fasting and prayer which their Master prescribed unto them Now although both the Disciples of John and of the Pharisees used set times of Fasting yet with great difference for John's Disciples used this exercise of Fasting in religious and conscionable manner but the Disciples of the Pharisees used it in superstitious manner and for vain-glory as their Masters did as may be gathered from Matth. 6. 16. They come and say unto Him That is the Disciples of John and of the Pharisees For although St. Matthew do mention only John's Disciples yet by St. Luke it is plain that the Disciples of the Pharisees joyned with them Quest Quest How came it to pass that the Disciples of John did joyn with the Disciples of the Pharisees in moving this question to Christ seeing it did tend to the dishonour and reproach of Christ whom John Baptist himself did so much honour and esteem as we heard Chap. 1. Ver. 7. Answ Answ No doubt but the Disciples of the Pharisees perswaded John's Disciples to joyn with them that so by pretending the Name and Authority of John Baptist they might more easily convince and put to silence our Saviour Christ and that they might cause dissention between the Disciples of John and of Christ And John's Disciples were the more easily drawn to joyn with them because of some emulation and envy against our Saviour Christ with which they were tainted as may appear Joh. 3. 26. Why do the Disciples of John Fast c By this question they do closely reprove and find fault with our Saviour for that his Disciples did not Fast so often as themselves did As if they should have said thus Thou professest as great holiness of life as John Baptist or the Pharisees yea greater Why then dost thou give such liberty to thy Disciples to eat and drink at any time indifferently whereas John and the Pharisees do teach and prescribe unto their Disciples set times of fasting and that very often So much in way of opening and clearing the sense of the words Now to gather some Observations from them Observ 1 Observ 1. In that it is said touching the Disciples of John that they used to Fast but it is said afterward of the Disciples of Christ that they Fasted not Hence we may observe a great difference between the Disciples of John and the Disciples of Christ in their outward manner of Life John's Disciples used frequent and often fasting and had set times appointed them of their Master for fasting and prayer but on the other side Christ's Disciples fasted not neither tyed themselves to such set hours and times of fasting and prayers And herein they both imitated their severall Masters John's Disciples imitated him for he was a man of a very strict and austere Life using ordinarily also much fasting as is likely because it is said Matth. 11. 18. He came neither eating nor drinking that is he did not give himself so much to eating and drinking as ordinary Men did but often abstained and fasted So also on the other side Christ's Disciples followed the practise of their Master For he came eating and drinking as it is said Matth. 11. that is he did ordinarily and at usuall times give himself to the use of Meats and Drinks as other Men did and did not use often fasting as John did Thus we see there was a great difference between the Disciples of Christ and of John Baptist in their outward manner of Life in respect of Fasting Use Vse Hence gather That there may be unity of Faith and Religion among those that differ in some Points of outward Practise and in some outward Religious Observations and Customs John's Disciples used set times of Fasting Christ's Disciples used no such set times of Fasting yet were they all of one Faith and Religion And such difference of outward Rites and religious Customs in smaller matters there hath ever bin in severall particular Churches of antient time which yet did not break the unity of Faith among them Thus they had different Rites and Customs about Fasting Some Churches used Fasting on the Saturdayes and on the Sundayes or Lord's-Dayes and others did not Some abstained from Fish and Flesh some only from Flesh So also about the use of the Sacraments they had diverse Rites Some received the Lord's Supper every Sabbath Day and some not so often c. See touching these and sundry other different Customs Socrat. Lib. 5. Chap. 21. and Augustine Epist 86. ad Casulanum Epist 118. 119. ad Januarium We are not therefore absolutely to tye all Persons or Churches to the same Customs and Rites in every respect nor yet to condemn all that differ from us in some smaller and circumstantiall matters touching outward Rites and Ceremonies if they be such as be indifferent in their own nature and not repugnant to the Word of God Observ 2 Observ 2. In that the Disciples of the Pharisees used to Fast as well as John's Disciples we may observe That Hypocrites and Wicked Men may be and are sometimes very strict and forward in outward Duties of Religion as well as good Christians How forward and
we can Exod. 32. Though Moses were angry at the Israelites yet he prayed for them Ver. 31. 6. Lastly Our anger must be joyned with grief for the person against whose sin we are offended But of this in the next Point Now to make use of this Vse 1 Vse 1. Seeing this holy anger against sin is lawfull and necessary this condemns the want of it in many who can see and hear God dishonoured by the sins of Swearing Sabbath-breaking Drunkenness filthy speaking c. and not be moved with any indignation or displeasure their spirit is not stirred in them at these things there is much sinfull anger in men but little anger against sin An evident sign there is no true zeal in them for God's Glory if there were they could not but be more moved to see his Name dishonoured and his Glory troden under feet In their own Cause many can be hot as fire upon the least occasion but in the cause of God when they see Him dishonoured by sin they are cold as Ice their hearts rise not against it they are no more moved then if it did not at all concern them How far do these come short of the zeal of Eliah Moses Paul c. Vse 2 Vse 2. Labour for this holy affection of anger against sin that we may have our hearts moved with indignation when we see God dishonoured To this end labour for the true love of God in our hearts then we shall not indure to see Him dishonoured without being angry and displeased at it A loving Child cannot but be displeased when he sees his Father abused neither can any true Child of God indure to see or hear God dishonoured but must needs shew dislike and displeasure at it So much of the first affection with which our Saviour was now moved against the Scribes and Pharisees namely his anger against them Now to speak of the second which is his grief or sorrow for the hardness of their hearts Mark 3. 5. Being grieved or mourning for the hardness of their hearts He said unto the Man Stretch forth thy hand Sept. 12. 1619. And he stretched it out and his hand was restored whole as the other MOurning also Or mourning together that is joyning inward sorrow and grief with his anger Observ 1 For the hardness of their hearts That is because he perceived their hearts to be rooted and settled in malice against him and in a willfull resistance of the Truth whereof he had convinced him that by no means they would be reclaimed or drawn from these sinnes The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the thick skin or brawninesse of the hand gotten by much labour which brawny skin is without sense Whence this Word is here used to note out unto us the great obstinancy of these Scribes and Pharisees in their Sins that they were so rooted in them that they had no sense or feeling of any means used to reclaim them This for the meaning Observ 1. In that our Saviour Christ with anger against the obstinate malice of the Scribes and Pharisees joyned grief for their hardnesse of heart we learn That our anger against the Sins of others should be joyned with sorrow and grief for those Sins and for the Persons offending Though our Saviour were greatly offended against the obstinate Jews for rejecting his Doctrine and for refusing to believe in Him yet withall He was grieved for this their obstinacy and for the heavy Judgment of God which was come on them and their City and therefore He wept over it Luk. 19. 41. So Mark 8. 12. when the Pharisees tempted Him seeking a Sign He was no doubt offended at them for this their Malice and Hypocrisie And yet He sighed deeply in Spirit for them c. Thus Lot vexed his Soul not onely with anger but with grief also for the wicked lives of the Sodomites Thus the Prophet Jeremy living in a most corrupt age could not but be much offended at the greivous Sins of the Jews in his time and yet withall he wished his head were Waters and his eyes a Fountain of tears to weep Day and Night for them Jer. 9. 1. Reason of this Point True zeal for God's glory is a mixt affection consisting partly of a holy anger against sin and partly of a hearty grief for sin as also for the party offending Therefore both these must go together in all that are truly zealous for the Lord of Hoasts as Eliah was Vse 1 Vse 1. This condemneth the carnall anger that is in many which is not accompanyed with grief for the persons and sins against which they are offended Some are carryed away with bitternesse of heart and hatred against the Persons of those with whom they are angry so far are they from being grieved for them Others again are so far from grieving for the Sins of those against whom they are angry that they rather rejoyce and are glad to see them run into sin hoping that this will be a disgrace to them and that they may insult over them This is wicked and sinfull anger which Christians must beware of Far be it from thee to rejoyce at the sins of the party against whom thou art offended for if it be thus with thee this shews thy anger to be against the person and not against the sin whereas contrarily thou art bound to love the person and to be angry at the sin onely and to grieve both for the person and the sin Use 2 Vse 2. Examine our anger against others by this property to know whether it be good and holy Is it joyned with inward grief for the person and for the sin Can we mourn in heart for the sins of those with whom we are offended as our Saviour Christ did Then our anger is good not otherwise If it be not thus accompanyed with sorrow for the person and for the sin it is not such as it should be Try therefore all our anger by this We are by nature very apt to carnall anger and we are ready still to plead for it that it is against the sins not against the persons of others See here how to try whether it be so indeed or no Is there any true sorrow or mourning in thy heart for the sin against which thou sayest thou art angry Art thou grieved that God is dishonoured by it Art thou also sory for the person Dost thou pitty his case in regard of the misery and danger unto which sin layes him open If it be thus it is good and holy anger otherwise suspect it as carnall and unholy Let us every one throughly sift our own hearts touching this matter If we so do we shall find how little holy anger is in us and how much we offend by sinfull anger How often are we angry with others with our Children Servants c. when there is no mourning at all in our hearts for their sins Consider and
of season so must private Christians be ready to hear it upon all occasions yea we must redeem time and borrow it from our worldly businesses yea from our meat drink and sleep to bestow it on Spiritual Duties Means to stir us up and to quicken us to this diligence in holy Duties 1. Labour to find delight and sweetness in them as in hearing the Word Prayer c. Let it be our meat and drink to do these Duties Job 23. 12. I esteemed the Words of his mouth more then my necessary food The Word of God was sweeter to David then Hony c. Esay 58. If thou call the Sabbath a delight c. 2. Consider the excellency of the Duties in themselves being such as tend most directly of all other to Gods Glory and to the furtherance of our own Salvation c. 3. Think often of the excellent reward promised See Gal. 6. 9. and 2 Tim. 4. 7. 4. How diligent and painfull Worldly men are in following earthly businesses c. rising early going late to bed c. yea How forward and diligent are the wicked in committing sin The Drunkard riseth early c. Esay 5. It is meat and drink to them to do wickedly Prov. 4. 16 17. They sleep not except they have done mischief c. They eat the Bread of Iniquity c. So much of the 20th verse Ver. 21. And when his Friends c. The third consequent of the Election of the Apostles is The ignorant and rash censure of our Saviours Kinsfolk concerning him judging him to be beside himself c. His Friends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is those of his Kindred or Family sic Beza in locum et Jansen When they heard of it Viz. How the multitude flocked unto him to the house at such an unseasonable time and yet that he did not put them back or send them away frustrate without that they came for but was so earnest in teaching them and in working Miracles that he neglected to eat bread hereupon they rashly perversly and foolishly concluded with themselves that he was out of his right mind or beside himself and therefore they went out to hold him That is to keep him safe from hut and danger Vide Danaei quaest in Marcum The reason of this ignorant and perverse censure of theirs was because they did not as yet believe in him as it is said plainly Joh. 7. 5. No marvail therefore if they judged so uncharitably and foolishly of him seeing it is likely they were as yet Carnall and Unregenerate persons being void of true Faith Which of his Kindred they were is uncertain c. See Beza Aliter interpretatur hunc locum Casaub contra Baron exerc 14. sect 17. quem vide et Gualterum Observ 1 Observ 1. See here in these Kinsfolks of Christ's what is the ignorant and perverse Judgment of the World and Carnall men concerning true Zeal and forwardness in Religious Duties they are so far from esteeming of it as they ought that they judge it to be meer folly or madness Thus the Zeal and vehemency of the Holy Prophets and Apostles was judged of wicked men to be very madness and they were esteemed as frantick men 2 King 9. 11. One asked Jehu wherefore that mad fellow came to him meaning the Prophet that came by Gods appointment to Anoint Jehu to be King of Israel So some judged of Paul 2 Cor. 5. 13. Whether we be besides our selves it is to God c. So Festus judged him to be mad for his zealous Preaching Act. 26. 24. So Micholl thought David a Fool for Dancing c. 2 Sam. 6. See 1 Cor. 4. 10. Reas Reas 1 Cor. 2. 14. The natural man receiveth not the things that are of the Spirit of God for they are foolishness unto him neither can he know them c. Use 1 Use 1. See the miserable blindness of our corrupt nature in the things of God so far from discerning or judging aright of them that it judgeth them no better then folly and madness The Wisdome of God seems Folly to the Carnal man The Preaching of the Gospell which God in great Wisdome hath ordained to save men by yet the World accounts it foolishness 1 Cor. 1. 21. Yea the Gospell it self though it be called the Wisdome of God yet it is foolishness in the corrupt judgment of the Carnall man Labour to see and to bewail this great and fearfull blindness of our Nature which hath so besotted our minds and perverted our judgments in Spiritual things Vse 2 Vse 2. Think not strange nor be offended at the matter though we be thus censured of Carnal men of the World What though such profane ones judge our Zeal and forwardness in Religion to be folly and madness What if they accompt it folly in Ministers to be so Zealous and diligent in Preaching What if they think it madness in the people to be so Zealous and forward in going after Sermons Yet for all this let none be discouraged by such censures knowing that Carnal men can no more judge of these things then a blind man of Colours The truth is they themselves are fools and stark blind in these matters yea they are very Frantick men so to judge therefore let us not regard but contemn their censures If our Saviour Christ and the Prophets and Apostles were accompted as Fools and madd men for their holy Zeal and forwardness in well doing let not us stumble at all at it though we be so censured but resolve and say with our selves If this be madness and folly to be Zealous and forward in Preaching in Hearing c. We will yet be more mad and foolish c. Observ 2 Observ 2. In that these were Kinsfolks of Christ's by natural birth and yet shewed themselves to be unbelievers and Carnall men by passing so perverse and wicked a censure upon him We may hence gather That true Faith and saving Grace is not propagated by natural Birth neither is it conveyed from one to another by natural kindred or bloud for then these being of Christ's kindred could not have bin void of it as they shewed themselves to be Joh. 1. 13. True Believers are said to be born not of Bloud nor of the will of the Flesh nor of the will of man but of God Joh. 3. 6. That which is born of Flesh is Flesh c. Whosoever is born or begotten of man or of the naturall seed of man that person must needs be carnal and sinfull so far forth as he is so born or begotten The reason hereof is because Regenerate and Sanctifyed persons do beger Children not as they are Regenerate and Sanctified but as they are men and Women simply considered in the state of corrupt Nature therefore albeit they convey their nature unto them by naturall Birth and Generation yet they cannot by the same natural Birth convey Grace and Holiness to them Non nascimur sed renascimur Christiani as Hierome saith
we may be inabled to stand fast in the evill day and to bear the brunt of those troubles we shall meet withall and not to be dismayed by them Use 3 Use 3. Comfort to the Faithfull meeting with such troubles c. Mark 4. 38. And he was in the hinder part of the ship asleep c. July 30. 1620. OF the first of the more near and immediate occasions of this Miracle we have spoken namely the arising of the great and dangerous storm of Wind ver 37. Now follow the other two occasions of it mentioned in ver 38. Namely our Saviour Christ's sleeping in the hinder part of the ship on a Pillow in the time of that storm And the great fear which the Disciples discovered by awaking him and crying out to him for help First to speak of the former of these He was asleep Some think as Calvin noteth that he did not truly sleep but onely feigned himself to be asleep at this time when the storm arose that so he might make tryall of their Faith and courage in time of trouble and danger But there is no doubt but this sleep was true and naturall and not feigned 1. Because it was in the night which was a fit time for sleep 2. It was immediately after that our Saviour had much wearied himself with Preaching the day before therefore being weary it is not likely that he feigned a sleep but that he truly slept 3. It is said he slept on a Pillow which shews that he had composed himself purposely to rest after his great wearinesse and that for the refreshing of himself and therefore he used this Pillow that his sleep might be the more comfortable to him Therefore we are not to doubt but that he slept for the refreshing of his wearied body and for the comforting of nature And yet withall there is no doubt but he did am at a further end beside the refreshing of nature in betaking himself to sleep at this time namely at this that he might make tryall of the Disciples Faith and so make way for the working of this Miracle to confirm their Faith Further note That this sleeping must be understood of his humane nature not of his God-head for by that he watched over his Disciples at the same time Observ 1 Observ 1. In that our Saviour being weary had need of rest and therefore betook himself to sleep thus on a Pillow in the ship we see the truth of his humane nature and not onely so but that together with our nature he took on him the infirmities of our nature as weariness pain hunger thirst c. Joh. 4. 6. Being wearied with his Journey he sate on the Well of Jacob. Matth. 4. 2. Having fasted fourty dayes and fourty nights he was afterwards an hungred So Mar. 11. 12. And being upon the Crosse Joh. 19. 28. he said I thirst He was also subject to natural passions of sorrow fear c. Heb. 5. 7. Here remember two things for the right conceiving of this Doctrine 1. That he took on him onely such infirmities as were free from all corruption of sin they were mere natural infirmities and not sinful infirmities Such were the affections of sorrow fear c. which were in him See Heb. 4. 15. 2. That he took upon him onely such infirmities as do pertain to mans nature in general but not such as pertain to all and every of the persons of men As for example such bodily diseases as are incident to the persons of men as the Gout Stone Consumption c. These our Saviour took not on him The reason is because he took not on him the person of any man but the nature of man in general with all things that belong to it except sin Use Use This affords special comfort to the faithful against the infirmities and miseries incident to mans nature whereof they as well as others partake in this life let them in the midst of these remember That Christ Jesus himself did partake in the same and that therefore there is no doubt but he having had experience of such infirmities as hunger thirst pain weariness c. He will therefore shew himself a merciful high Priest towards all his faithful members that do taste of the like infirmities See Hebr. 2. 17. and Hebr. 4. 15. We have not a High Priest which cannot be touched with the feeling of our infirmities c. A merciful man if he see another in such misery as himself hath had experience of will be moved with compassion and will be ready to help such a one How much more will Christ Jesus pity us in those infirmities whereof himself tasted Think of this and it will exceedingly comfort us in this case if we be such as belong to Christ Let us therefore in our hunger and thirst remember his hunger and thirst in our pains and sorrowes and heaviness of spirit remember that he was a man of sorrowes and that his Soul was once heavy unto death So in our weariness and want of sleep remember his weariness c. Observ 2 Observ 2. In that our Saviour knowing that this storm would arise did notwithstanding betake himself to sleep in the Ship even at the time when it was at hand and seemed not to take care of his Disciples in this their trouble and fear but suffered them to be brought into present and imminent danger of their lives before he doth deliver them Hence we learn That the Lord doth sometimes seem not to regard or remember his faithful Servants in their great troubles in which they are but doth suffer them to be brought into great distress and imminent danger before he do deliver them Thus when the Israelites the people of God were in bondage under the Egyptians for many years together the Lord might seem to have forgotten them and not to take care of them in that he suffered them to be oppresssed with vile slavery under Pharaoh and to come into so great danger even of their lives by that cruel pression So when they were brought into so great danger at the red Sea the Lord might then seem to have forgotten and not to take care of them So in the time of the 70 years Captivity of the Jews in Babylon the Lord then seemed to forget and to take no care of them in that their grievous affliction So when David was so long pursued by Saul who sought his life and was sometimes in such danger that he told Jonathan there was but a step between him and death 1 Sam. 20. 3. then the Lord seemed not to regard the safety and life of David because he suffered him to be in so great danger So when Jonah the Prophet was 3. dayes and 3. nights in the Whale's belly the Lord seemed not to regard or remember him This also we may see in the Examples of Daniel and of the 3. Children in the fiery furnace and in Paul whom the Lord suffered to be in
first doctrine preached by John Baptist and the Apostles and by Christ himself See Matth. 3. 2. 4. 17. Mark 1. 15. and Luke 24. 47. The Apostles were to preach Repentance and Remission of sins c. Reas 1 Reasons 1. The practise of Repentance is of absolute necessity for the attainment of forgiveness of sins and salvation as we have before heard therefore the doctrine of Repentance must needs be of great use and necessity seeing it cannot be rightly put in practise if it be not first taught and known Reas 2 Reas 2. Repentance and the doctrine of it is needful not only for some but for all sorts of persons of all estates and conditions Luke 24. 47. Repentance to be preached among all Nations Some Doctrines are more peculiar for some sort of persons Some most necessary for the Rich some for the Poor some for young some for old some for Ministers some for the People some for Magistrates some for Subjects c. But Repentance being for sinners as our Saviour sayes Matth. 9. 13. I came to call sinners to repentance it is therefore a needful Doctrine for all sorts and degrees of persons living in the Church none being exempted from sin none therefore but have need of repentance and so of the Doctrine of it Object Object Luke 15. 7. There is more joy in heaven over one sinner that repenteth than over ninety and nine just persons which need no repentance Answ Answ There are two kinds of Repentance or degrees of it 1. A general repentance which is practised by the sinner at his first Conversion whereby of a wicked man he becomes good and the child of God And of this our Saviour there speaketh And so it is true that the righteous that is such as are already converted and in state of grace have no need of repentance that is of the first and general repentance because they are already converted 2. Particular repentance which is a daily renewing of repentance for new and particular sins And this is needful for all even for such as are already converted Use 1 Use 1. This should move Ministers of the Word to take all good occasions to handle this doctrine of Repentance and often to urge the practice of it unto their people So do the Prophets and Apostles c. Use 2 Use 2. To move the people also to desire often to hear this doctrine unfolded seeing it is of so great use and necessity for all sorts of persons They cannot be too well instructed in the nature of true repentance nor be too often stirred up to the practise of it Doctr. 2 Doctr. 2. Further we learn here That repentance is a part of the Doctrine of the Gospel not of the Law for the Apostles at this time preached the Gospel Luke 9. 6. So Luke 24. 47. Repentance is to be preached among all Nations as a part of the Gospel So Mark 1. 15. our Saviour himself is said to have preached repentance as a part of the Doctrine of the Gospel And that Repentance is no part of the Law may appear by these Reasons 1. The Law sheweth us our sins and the curse of God due unto them but doth not reveal or teach any remedy against sin And though it be said to be our School-Master unto Christ Gal. 3. 24. yet it is not so of it self directly but indirectly and by consequent only because shewing the sinner his sins and the curse due unto them it doth consequently shew him that he cannot be saved by the works of the Law and therefore deriveth him to seek salvation in Christ revealed in the Gospel 2. The Law being the Ministery of death 2 Cor. 3. 7. cannot teach repentance which is unto life and salvation as it is said to be Act. 11. 18. 2 Cor. 7. 10. 3. The Law revealeth nothing but the Justice and Wrath of God against sinners but Repentance presupposeth mercy and forgiveness in God which mercy and forgiveness is promised onely in the Gospel therefore repentance is a doctrine of the Gospel and not of the Law Use 1 Use 1. Hence gather That the Doctrine of Repentance is not so sowr and sharp a doctrine as some think it to be but rather very sweet and comfortable for it is a part of the Gospel which is called the glad tydings of salvation the Gospel of peace and the Word of life Being therefore a part of the most sweet and comfortable doctrine of the Gospel it cannot be an uncomfortable tedious or grievous Doctrine Indeed the doctrine of Repentance in it self is tedious and sharp to flesh and blood but the bitterness is allayed by the sweet promises made to the penitent How willing and glad then should we be to have this doctrine preached to us Use 2 Use 2. Seeing repentance is required and taught in the Gospel and not in the Law this may comfort such weak Christians as are troubled and discouraged because of the weak measure of their repentance and of the fruits thereof Let them remember That Repentance is an Evangelical Grace commanded in the Gospel and that it doth not require absolute perfection as the Law doth but accepteth the sincere desire and endeavour after grace for grace it self Verse 13. And they cast out many Devils c. The Evangelist mentioneth two kinds of Miracles for all the rest which the Apostles wrought for Matth. 10. 8. in their Commission or Charge there is mention of more sorts than are here named How far forth they had this gift or power of working Miracles we have shewed before Verse 7. Anoynted with oyl c. This is an outward rite or ceremony which the Apostles used in the Miraculous healing of the sick Concerning which some questions are to be answered Quest 1 Quest 1. Upon what ground and warrant they used this rite seeing it is not expresly mentioned in their Commission either by St. Mark in this Chapter or by St. Matthew Chap. 10. Answ Answ Though it be not expresly named yet it is included implicitely in that Commission Matth. 10. 8. Heal the sick For the Apostles practise in this matter is a sufficient proof to us that they had Christ's command and warrant for their practise Therefore also Jam. 5. 14. expresly enjoyneth the use of this ceremony to be continued in the Church so long as the gift of miraculous healing should continue Quest 2 Quest 2. To what end or use this anointing served Answ Answ Not to be a natural help or Physical means to cure the sick for then the Cures had not been miraculous but only as an outward sign and testimony of the miraculous healing of the sick which outward sign was necessary for the helping and strengthening of the faith of such as were to be cured assuring them That as certainly as their bodies were anointed so certainly health should be restored to him so far as did make for Gods glory Quest 3 Quest 3. Why should they use this ceremony of
Ver. 20 c. Touching the first our Saviour doth first propound and lay down the Matter or Doctrine it self in the end of the 18th verse 2. The proof and confirmation of it Ver. 19. Whatsoever from without entreth c. This is to be understood of Meats and Drinks which being from without a man are said to enter into him when he doth by eating and drinking receive them into his mouth and stomack for the nourishment of his Body That this is the sense of the words doth plainly appear by the words following in the next Verse as also by the scope of our Saviour which is to confute the grosse error of the Scribes and Pharisees who taught that eating with unwashen hands doth defile a man before God because the hands being unclean or not duly washed did as they thought make the Meat which they did eat unclean and that being unclean did pollute the person and make him unholy before God Contrary to this our Saviour affirmeth That whatsoever Meat enters into a man's body it cannot defile him that is make him spiritually unclean or loathsome before God There is a twofold uncleanness 1. Outward and Bodily 2. Inward and Spirituall of the Soul caused onely by sin here spoken of Quest 1 Quest 1. How doth our Saviour affirm this seeing some kinds of Meat were forbidden by the Ceremonial Law which was yet in use being not abrogated till the Death of Christ See Levit. 11. Now to eat such meats forbidden was a sin Ergo c. Answ Answ 1. Some think that our Saviour here speaketh onely of such Meats as were permitted by the Ceremoniall Law 2. But the words may be understood of all Meats which are now lawfull and fit to be eaten For howsoever some were then forbidden yet this made them not all unclean in their own Nature but onely in respect of the prohibition laid upon him Quest 2 Quest 2. Some eat and drink excessively unto Gluttony and Drunkennesse Are not such defiled by the Meat and Drink which entereth into their Bodies Answ Answ Not simply by the Meats or Drinks considered in their own nature but by the abuse of them unto such sins c. Doctr. Doctr. Here then we are taught That Meats and Drinks received and taken into the Body do not of themselves pollute those before God who receive and use them they do not of themselves make the person which useth them Spiritually unclean unholy or sinfull before God I say of themselves in respect of their own nature or in respect of the simple and naked use of them though otherwise in respect of the abuse of them unto sin as hath been said they may be said to pollute such as so abuse them As 1. When they are abused to excesse in Gluttony c. or to make us unfit for good Duties 2. When used unseasonably when God calls to Fasting Isa 22. 3. With Scandall of the Weak 1 Cor. 8. Reason Reason All Meats and Drinks are of themselves pure and clean in the sight of God being well and lawfully used Rom. 14. 14. I know and am perswaded that there is nothing unclean of it self c. 1 Tim. 4. 4. Every Creature of God is good and nothing to be refused if it be received with Thanksgiving Tit. 1. 15. To the pure all things are pure 1 Cor. 10. 25. Whatsoever is sold in the Shambles eat c. Object Object Acts 15. 20. The Apostles determined that the Christian Gentiles should abstain from things strangled and from Blood Answ Answ This was not a perpetuall Ordinance to continue for ever but onely for a time neither did they forbid the eating of Blood and things strangled simply as unclean before God of themselves but onely in respect of the offence which the weak Jews being then newly converted to Christianity were like to take at the Gentiles if they should have eaten such things as had been formerly forbidden to the Jews by the Ceremoniall Law Vse 1 Use 1. This manifestly overthroweth the Popish Doctrine and practise of abstaining from some kinds of Meat as Flesh c. at some set times holding it a sin before God to eat or taste such Meats at such times as if in themselves they were unholy and unclean and did defile the conscience before God This is a Pharisaicall Doctrine directly contrary to the Doctrine of Christ in this place Contrary also to that Acts 10. 15. yea it is a Doctrine of Devils 1 Tim. 4. 1 3. Object Object They say they do not hold any Meats unclean of themselves as the Manichees did but onely in respect of the Churches prohibition c. Answ Answ 1. The like may be said for the Jewish opinion of unclean Meats For it is most likely That they did not judge the Meats forbidden in the Law to be simply unclean of their own nature but onely in respect of the prohibition of the Law c. 2. Let them shew what Authority the Church hath from the Word of God simply to forbid the eating of certain kinds of Meat at certain times as evil and sinfull before God Quest Quest Hath not the Christian Magistrate Power to restrain the eating of Flesh on certain Dayes Answ Answ Yes for a civil end and respect tending to the good of the Common-wealth as for the maintenance of the breed of Cattell and of the Fisherman's Trade c. but not for any Religious end or respect as if Flesh were at any time unclean or unlawful before God to be eaten Use 2 Use 2. If the bare use of Meats and Drinks do not make the person unclean before God then on the contrary the forbearing or abstinence either from all Meat and Drink for a time or from some kind of Meat or Drink doth not make any more holy before God 1 Cor. 8. 8. Meat commendeth us not to God for neither if we eat are we the better neither if we eat not are we the worse Rom. 14. 17. The Kingdom of God is not Meat or Drink c. See then by this That the outward exercise of Fasting though it be an excellent religious Work and Duty and of great necessity to be used in some extraordinary Cases yet the outward abstinence of it self alone doth not commend the person to God but only so far forth as it is holily and conscionably used in due manner and to the true and right end c. The Pharisees fasted yet never the holier before God c. Use 3 Vse 3. If Meats and Drinks which are from without and enter into man's body do not defile him before God then by the same reason no other outward thing being in it self lawfull or indifferent can defile such as use the same not Apparrel not lawful Recreation not Physick c. Therefore we may lawfully use all these in due time and place moderately and without offence of the weak neither are we rashly to censure others for the use of such outward indifferent things or judge
them unclean or unholy for the use of them See Col. 2. 16. and Rom. 14. So much of the Point of Doctrine propounded and avouched by our Saviour That whatsoever Meat or Drink from without entreth c. Now follows the Proof hereof Ver. 19. Because it entereth not into his heart c. In which words he proveth That Meat entring into the Body cannot defile a man by a reason taken from the place whither Meat which is eaten goeth which is shewed 1. Negatively whither it goes not It enters not to the heart 2. Affirmatively whither it doth go 1. Into the Belly 2. From thence to the Draught which is also amplyfied by the end or use for which this passage of Meat from the Belly to the Draught serveth viz. for the purging of the Meats themselves The reason stands thus That which goeth not to the proper place or seat of spirituall uncleanness which is the Heart that cannot make a man spiritually unclean But Meat eaten doth not go to the Heart c. but into the Belly c. Therefore it cannot defile the person before God It entreth not into his Heart By Heart understand the whole inner man which is sometime called the Soul or Spirit of man comprehending in a large sense all the principall faculties of the Soul as the Mind Will Affections and Conscience See 1 Pet. 3. 4. It entreth not That is it doth not reach or extend to the defiling of the inner-man Quest But into the Belly c. Quest How is it said That all Meat entring into the Body goeth into the Belly and from thence into the Draught seeing part of it doth not come into the Belly but being perfitly digested it doth turn to good Blood and to the nourishment of the whole Body as Physitians teach Answ Answ Our Saviour speaks not of the whole matter and substance of Meat received into the Body but of that part onely which being impurer than the rest is by the naturall heat of the stomack and liver separated from the rest as unfit for nourishment And this impure gross and superfluous part of Meat eaten is said here To go into the Belly and so into the Draught that is into the place of Excrements Purging all Meats This is added to shew to what end the Body doth naturally expell the Superfluities and Excrements which come of Meat viz. That by this means all Meats eaten may be purged that is the impure and gross part of them may be separated from the rest and conveyed out of the Body that so the Body may not be annoyed or defiled therewith And this makes the more plainly for confutation of the Pharisees who thought that Meats eaten with unwashen hands did defile men Against this our Saviour here affirmeth That whatsoever uncleanness is in Meats it doth not stay in a man but is purged out by the Draught and therefore cannot defile the person q. d. That which stayes not in a man doth not defile him But meat eaten stayes not c. Ergo c. So much of the sense of the words Now to gather some Instructions from them Observ Observ In that our Saviour brings this reason to prove that Meats do not defile a man because they reach not the heart or inner-man Hence we may gather That nothing defiles the person or makes him loathsome or odious before God but that which defileth the inner-man the Heart Mind and Conscience c. Reas 1 Reas 1. Nothing defileth the person before God but sin this onely makes a man loathsome and unclean in God's sight For He is of purer eyes then to behold sin c. Hab. 1. 13. Now all sin is originally seated in the heart and inner-man that is the Root and Fountain whence it springeth and proceedeth and floweth forth to the outward man as we shall see more fully afterward Sin doth first and principally defile the Heart and Soul of Man c. Reas 2 Reas 2. God looketh chiefly at the Heart and Inner-man and as that is affected and disposed so he accounteth of the whole person If the Heart be pure and upright before him if the Conscience be purged from the guilt and corruption of sin that it raign not then God accepts the person in Christ as holy and pure As on the contrary if the Heart be unclean God abhorreth the Person as unclean c. Object Object Then it may seem lawfull to defile the Body with sin so that the Heart be kept pure Answ Answ The Heart cannot be pure if the Body be defiled with sin For 1. All corruption of Sin cometh first from the Heart 2. Such Sins as are practised with the Body do bring the guilt of sin upon the Conscience and so defile the Inner-man Use 1 Vse 1. See how carefull we should be to keep our Hearts from the defilements of Sin that no wicked lust may raign there that no root of bitterness spring up in our Hearts to defile us then we shall keep our Persons holy and pure before God though not perfectly yet so far as is possible in this Life and so as God in Christ will accept and accompt us as holy and pure before him Remember then the Counsell of Solomon Prov. 4. 23. Keep thy Heart with all diligence c. Use 2 Vse 2. Comfort to such as are carefull thus to keep their Hearts and Spirits pure and upright before God free from the Dominion of Sin and wicked Lusts Outward uncleannesse cannot make them loathsome or odious to God though they should be infected and polluted with never so loathsome Diseases in the Body c. Mark 7. 19. Because it entreth not into his Heart but into the Belly and goeth out into the Draught purging all April 28. 1622. Meats OBserv 2. See here one reason why the use of such outward things as are in themselves unlawfull or indifferent cannot defile a Man or make him loathsome before God The reason is because such things do not in their use reach or extend to the inner-man they touch not the Heart and Conscience much lesse defile the same and therefore cannot defile the person before God Vse 1 Vse 1. See then that it is a weakness of Judgment in any to make scruple of conscience touching the use of outward things being lawfull and indifferent in their own nature as if the bare use of them could defile a man before God which cannot be seeing they reach not to the inner-man but onely to the body Indeed the abuse of them toucheth and defileth the inner-man as well as the outward and therefore we ought to make conscience of that but not to fear or shun the use of them altogether Use 2 Use 2. Take heed of condemning any as wicked or profane before God onely for the using of such Meats and such Drinks Apparrel c. I say for the using of them so it be in lawfull manner or measure c. for otherwise if any abuse them to
Pride conceived in respect of the natural feature comliness or complexion of the body Think what a foul Sink of Corruption is in our bodies naturally which must be purged daily It were enough to humble us if we consider that our bodies are but dust and earth but this is more that they are foul and filthy earth See Judg. 3. 22. Use 3 Vse 3. See how willing we should be when God calleth us to death to lay down and put off this corrupt and foul carcase of ours that it may return to the Earth ◠and withal what cause we have to long for the general Resurrection in which our vile bodies shall be changed and made like to the glorious body of Christ Phil. 3. 21. Mark 7. 20 c. And He said That which cometh out of the Man that defileth the Man May 5. 1622. IN the two former Verses our Saviour shewed what is not the cause of spirituall Uncleannesse before God Not the Meat which entreth into Man's Body which He also confirmeth by a Reason taken from the place whither Meat eaten goeth Not to the Heart but to the Belly and so into the Draught c. Now from the 20th Verse unto the 24th he sheweth what is the true cause of spiritual Pollution what it is that maketh a man Unclean before God namely that which cometh out of a man even the sin that cometh from the heart This Point of Doctrine our Saviour teacheth his Disciples here And 1. He doth propound it briefly and generally Ver. 20. 2. He doth more largely and particularly open and unfold the same Ver. 21 c. That which cometh out of the Man that is The Sin or Sins which come from within a Man that is from the Heart or inner Man taking their beginning there and from thence flowing forth and spreading to the outward Man and to the outward Conversation That this is the sense of the words appeareth plainly by the words following in the next Verse where it is said that From within out of the Heart proceed evill thoughts c. Defileth the Man that is Maketh the Person spiritually unclean foul and loathsom in the sight of God See before Ver. 18. Observ 1 Observ 1. That sin is the true cause of all spiritual Uncleanness of the Person before God This is it that makes the whole Person both Soul and body foul and loathsom in God's accompt Hence it is so often called Filthiness as Prov. 30. 12. Ezek. 36. 25. 2 Cor. 7. 1. Jam. 1. 21. to shew that it is the onely cause of all spirituall foulnesse and filthinesse before God Hence also it is that the Wicked are in Scripture resembled to such things as are most foul and loathsom as to unclean Lepers to the Black-Moor Jer. 13. 23. to filthy Swine to Doggs c. Zephan 3. 1. Wo to her that is to Jerusalem that is filthy and polluted c. Reasons Reasons 1. It is most opposite to the pure and holy Nature of God Psal 5. 4 5. Thou art not a God that hath pleasure in Wickedness c. Thou hatest all Workers of Iniquity Hab. 1. 13. Thou art of purer Eyes than to behold evill and canst not look on Iniquity c. 2. It makes men like unto the Devil that foul and unclean Spirit as he is called in Scripture causing them to bear his Image Therefore Judas is called a Devill Joh. 6. 70. As God's Image stands in Holinesse and Righteousnesse so the Devill 's in Sin and Wickednesse Now that which makes a man most unlike God and most like to Satan must needs make him foul and loathsom before God 3. It makes the best Actions and Duties performed by such as live in sin to be abhorred of God See Isa 1. 13 14 15. Note that when we say Sin makes the Person unclean before God this is to be understood of sin in its own nature as a breach of God's Law and so far as it is lived and continued in without Repentance not as it comes to be repented of and so to be pardoned in Christ to some Persons for so it defiles not the Person but of it self it doth c. Use 1 Use 1. See how loathsom and detestable all sin should be unto us and how we should shun it as we do things most foul and loathsom yea much more than any other thing that is filthy and unclean there being nothing in the World so foul and filthy as sin is no Leprosy or other loathsom Disease of the Body no Dung or Filth of the Earth no venemous Creature no brute Beast so unclean and filthy as sin is in it self Other Uncleanness may defile the Body or make a Man loathsom to men but sin defileth Soul and Body and makes the whole Man odious and detestable before God Oh then how should we detest it Rom. 12. Abhorring evill c. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hate it like Hell Ephes 5. 3. Let not Sin be once named among you c. Jude ver 23. Hate the Garment spotted by the Flesh Shun not onely manifest and gross sins but abhor all occasions of sin yea all appearance of evil c. Remember this when thou art tempted to sin how odious it is unto God how foul in his sight making thee more loathsom before Him than any outward filthiness can be to men and let this consideration keep thee from yielding to the temptation yea cause thee to abhor all motions of Sin c. Think how wary we use to be of defiling our bodies with outward uncleanness How do we shun the Infection of the Plague and other noisom Diseases How do we fly from Toads Snake◠and other foul and venemous Creatures yea in our Meats and Drinks how curious are we If but a little Uncleanness be in our Cups or Platters we are ready to loath our Meat c. And shall we not much more loath and abhor sin and fly from the Infection of it What folly and madness is this to be so wary of defiling our Bodies yea our Garments with a little spot and in the mean time to make nothing of tumbling our Souls in the mire of filthy sins What folly is it to fly the sting or venome of a Toad or Snake which can infect and sting onely the body and not to shun Sin which will poyson the Soul and leave a venemous sting in the Conscience Oh be not thus foolish but learn above all venemous noisome and filthy things to abhor and shun Sin And pray for a Heart to loath and detest it The rather because the true hatred of Sin as it is offensive and odious to God is a speciall Mark and Evidence of a sanctified Heart Vse 2 Use 2. See the wretched and fearful condition of all wicked ones which love and delight in Sin committing it even with greediness and drinking Iniquity like Water as it is said in the book of Job like Swine loving and delighting
Sometimes to Comprehend generally in a large sense all Sins of the Flesh As Rom. 1. 29. and 1 Cor. 6. 18. 2. Sometimes it is put for the sin of Adultery properly so called that is for breach of Chastity by marryed Persons as Matth. 5. 32. Whosoever shall put away his Wife saving for the cause of Fornication c. 3. In a strict and most proper sense it is used to signify incontinency of single persons or unmarried Thus we are to take it whensoever we find it named with Adultery as in this place and elsewhere Remedies against this Sin 1. Generall against all Sins of the Flesh Vide suprà 2. Speciall against Fornication First Consider the greatness of the Sin for though this Sin be not so hainous as the former yet it is also a grievous Sin as may appear by these Reasons 1. It is a Sin directly against the Body as the Apostle saith 1 Cor. 6. 18. That is to say Such a Sin as doth not only bring guilt upon the Soul and Conscience and so lay open the person to the curse of God but it doth also after a speciall manner pollute and defile the Body In that by this Sin the Body is made not onely an Instrument of Sin as in many other Sins but also the immediate seat and subject of Sin c. Vide Bezam in locum Note that this is also true of Adultery c. 2. It pulls down heavy Judgments of God upon such as are guilty and do live in it both in this life and after this life Hebr. 13. 4. Whoremongers and Adulterers God will judge It is one of the Sins which shut men out of God's Kingdom 1 Cor. 6. 9. and Gal. 5. 19. compared with 21. See before what Judgments follow the Sin of Adultery the like do often follow this Sin of Fornication though not in like measure and degree because this Sin is not so hainous as that is 3. This Sin of it self is a great Judgment inflicted of God upon such as ate given up to it for it is often a punishment of other great Sins Hos 4. 13. Because of their Idolatry their Daughters should be given up to commit whoredome c. 4. This Sin bringeth guilt of Sin upon two persons at once and so indangereth both their Souls everlastingly without Repentance In which respect it is much more hainous and dangerous than those sins which are committed by one alone and hard to repent of c. The second peculiar and speciall remedy against Fornication is that which God himself hath provided and sanctified for such single persons as finding themselves called of God and fit to enter into that estate 1 Cor. 7. 2. To avoid Fornication let every man have his Wife c. The next Sin is Murthers This word is used in Scripture to signifie not only actuall killing or taking away man's Life but also all cruelty and hard dealing towards the persons of men and all means and occasions tendring to the hurt of men's persons or to the taking away of Life More particularly this Sin may be distinguished in respect of the persons against whom it is committed into two kinds The first is That which is committed against the persons of others The second is Against a man's own person Called Self-murder To speak something of both these Touching murder against others it is of two kinds The first is inward murther of the Heart The second is outward in the externall carriage and practise Of inward Murther there are especially four kinds or degrees 1. Rash anger Matth. 5. 22. Whosoever is angry with his Brother without cause c. 2. Hatred or malice which is a continued and inveterate anger 1 Joh. 3. 15. Whoso hateth his Brother is a Murtherer 3. Envy for this makes way often to actuall Murther therefore these two are joyned together Rom. 1. 29. Gal. 5. 21. 4. Desire of Revenge for a revengefull mind is a murdering mind c. Outward Murther way be committed three wayes especially 1. In using disdainfull or despitefull gestures towards others expressing the malice and despite of the heart against them Matth. 5. 22. Whosoever shall say to his Brother Racha c. It is a word of disdain uttered with scornfull Gesture as the Learned observe So Acts 7. 54. the Jews gnashed with their teeth against Stephen 2. In words by rayling reviling and bitter Speeches Prov. 12. 18. There is that speaketh words like the peircings of a Sword Matth. 5. 22. Whosoever shall say to his Brother Thou Fool c. Also by scoffing words as Ismael Michal and the Children mocking Elisha c. 3. In Action or Deed and that two wayes 1. By striking hurting or maiming the Body of another See Levit. 24. 19. 2. By actuall killing and taking away the Life of another and this is the highest degree of murther against others and a fearfull and grievous Sin yea a crying Sin calling to God and to the Magistrate under God for Vengeance being appointed by the Law of God to be punished with Death and that without taking any ransom or satisfaction See Gen. 9. 6. and Numb 35. 30. The second kind of murther is That which is committed against a man's own person And that two wayes 1. Directly by taking away his own Life as Saul Ahitophel and Judas did which is a more fearfull and dangerous sin than killing of another both in that it is more against the light of nature and also because such a one dying in Sin cuts himself from Repentance the remedy against Sin 2. Indirectly by taking any course or using any means whereby his own life is indirectly hurt or shortned as immoderate grief and care intemperance surfetting c. neglect of good Dyet and Physick c. Remedies against all kinds of murther and cruelty against others and our selves but especially against the highest degrees of it as actuall killing c. are these 1. Consider the hainousness of the Sin being most odious unto God and making the person guilty odious unto Him as appears in that our Saviour here reckons it among the Sins which defile the person c. So Psal 5. 6. He will abhorr the bloody man And it must need be so because it is a Sin so contrary to the Nature of God who is a God of mercy and such a Sin it is as makes a man like unto Satan Who is said to be a Murtherer from the beginning Joh. 8. 44. 2. Look at the grievous Judgments of God which follow this Sin In this Life Gods punisheth Murderers and cruell Persons usually with great hardness of heart till their consciences be awaked and then with as great horrour of Conscience as we see in Cain and in Judas who being but accessary to shedding of innocent Blood was by the terrour of his conscience driven also to murder himself Matth. 27. God doth also usually punish Murderers in their Bodies with untimely and violent Deaths a◠appears in Abimelech Judg. 9.
but like the Fish which swimm continually in the salt Sea and yet are not at all seasoned but still as fresh as before miserable is the state of such better for them never to have heard the sound of Christ's Voice among them c. It followeth And He entred into an House What House this was is not expressed but it was no doubt in some private place of the Country because it is said He would have none to know of his going in thither He would have no man know c. This is to be understood of Christ's humane Will as He was Man for otherwise as he was God he could not will or desire this That no man should know of his going into the House For he knew that he should not be hid but that his entrance into the House would be known to this Woman and that the knowledge of it would move her to come to him as she did to seek help for her Daughter Quest Quest Why did our Saviour enter so privately into this House Answ Answ 1. That being there in private with his Disciples he might for a time rest and refresh himself after his former Labours in travelling preaching and working sundry Miracles 2. To avoid all shew of Ambition and Vain-glory at his first coming into these Coasts where he had not been before neither was much known among them therefore he would not openly and publickly shew himself lest his malicious enemies should charge him with Ambition and desire of Vain-glory. 3. It is probable also That because he knew the time appointed for the Calling of the Genetiles was not yet come and he was sent to preach to the Jews and not to the Gentiles therefore being now in the Borders of the Gentiles and so near unto some Cities of their's he did forbear to preach and work Miracles in such open and publick manner as he used to do in other Regions of Judea and rather kept himself private during his abode in these Coasts See Jansen Observ 1 Observ 1. The truth of Christ's humane Nature and that he was subject to humane Infirmities such as were meerly naturall and not sinfull as wearinesse pain hunger thirst c. appeareth here in that he had need of rest and refreshing being wearied with the Labours of his Calling and therefore betook himself to this private House c. See before Chap. 6. ver 32. Observ 2 Observ 2. It is both lawful and fit for Christians after Christ's own example to take occasion of rest and refreshing their Minds and Bodies for a time being wearied with the Labours of their Callings See Chap. 6. ver 31. Observ 3 Observ 3. In that it is said of Christ here That he would have none to know c. We may gather That as there are two different Natures in Christ's person viz. The Divine and the Humane Natures So also there are two different or diverse Wills in Christ the one as he is God whereby he absolutely willeth all things which come to pass though not so as to approve of them all yet at least to permit them The other is his humane Will as he is Man whereby he willed some things and in some respects which yet did not come to pass neither was it his Will as he was God that they should come to passe For example as he was God his absolute Will and Desire was to dye in his humane Nature for man's Redemption But as he was Man his Will and Desire was in some respect not to dye I say in some respect because he did not simply desire or will as Man not to dye for even as he was Man he dyed willingly but only so far forth as Death was the destruction of Nature and a violent separation of Soul and Body asunder so he abhorred it and was willing to be freed from it yet conditionally also if it might have stood with his Father 's Will. See Matth. 26. 39. So here the Will of Christ as God was that this Woman should know of his coming into the House c. But as he was Man his Will and Desire was That none should know of his coming thither Note that though these two Wills in Christ are diverse yet not contrary to each other but one is subordinate to the other His Humane Will being subject to his Divine Will and both of them being in themselves just and good Indeed they are in some respect contrary sometimes namely in respect of the object or things willed but they are not simply or absolutely opposite or contrary because though the things willed are contrary yet they are not willed in the same respect but in different respects and upon different Grounds and Reasons So here Christ as God willed that his entring into the House might be known but as Man he willed not to have it known here are two contrary things willed yet not in one and the same respect but in different respects and upon different Grounds and Reasons and both just and good He would have his entring into the House known that so this Woman seeking to him for her Daughter he might have occasion to manifest his Divine Glory by this Miracle On the other side he would not have his going into the House known that so he might be private there for a time to refresh himself c. as hath been shewed Vse Use To confute those old Hereticks called Monothelits who deny this truth holding that the Will of Christ both as he is God and as he is Man is one and the same Will not differing in nature or substance c. This Heresy was condemned in the sixt general Council holden at Constantinople about the the year 678. It followeth But he could not be hid That is he could not enter so privately into the House but that he must needs be known of some to have gone in thither The reason hereof was because his Fame and Renown was so great as it was in all places and parts of Judea even in these which were most remote and neerest to the Gentiles And though Christ himself had not been before in these Coasts yet many which dwelt in those Coasts had before resorted unto him to other places to hear his Doctrine and to see his Miracles as appeareth Mark 3. 8. and Luke 6. 17. He could not c. This is not to be understood of his absolute Power but that he could not be hid by those means which then he pleased to use Observ Observ In that our Saviour who was so far from all ambition and desire of vain-glory that he sought nothing but the glory of his Heavenly Father which sent him yet was so Famous and Renowned in all Places where he came We may observe That the way to true Honour is not to seek our own Honour but the Glory of God in the course of our Life and in all Duties of our generall and particular Callings See Chap. 6. Ver. 14. Mark 7. 25 c. For
to know and worship Him aright and with whom He had Covenanted to be their God to blesse them with Temporall and Spirituall Blessings of this Life and the Life to come Rom. 9. 4. To them did pertain the Adoption and the Glory and the Covenants and the giving of the Law and the service of God and the Promises Exod. 4. 22. Israel is my Son my first born Matth. 8. 12. Called children of the Kingdom that is Members of the Visible Church of God upon Earth First be filled that is Fed and satisfied with the benefits of the Messiah called afterward The Childrens Bread It is not meet fit or convenient or It is not good or lawful for so much seems to be implyed Sic Beza in Mat. 15. 26. Childrens Bread that is The benefits of the Messiah whether spiritual or temporal and particularly this benefit of his Doctrine and Miracles Bread is in Scripture put by the figure Syneshdoche for all Blessings of this Life as in the fourth Petition of the Lord's Prayer Give us this day our daily Bread but here we are to take it more largely for all benefits spiritual and temporal which Christ the Messiah came to bestow upon Mankind and because he came to bestow them first and peculiarly upon the Jews therefore they are here called The Childrens Bread And to cast it to Doggs For understanding of this know that this name of Dogg is in Scripture diversly used 1. Sometimes it is used to note out wicked and ungodly Persons resembling the nature and properties of Dogs by their sins So Matth. 6. 7. Give not that which is holy to Dogs that is to notorious and obstinate wicked Persons Phil. 3. 2. False Teachers are called Dogs So Isa 56. 10. Negligent and unconscionable Pastors are so called See Rev. 22. 15. 2. Sometimes it signifies any vile base or object Person of base condition and accompt 1 Sam. 17. 43. Goliah saidtto David Am I a Dog c. 2 Sam. 16. 9. Simei is called a dead Dog 3. Sometimes it is used to signify such profane People or Persons as live out of the true visible Church of God having no Communion with it as the Gentiles did in our Saviour's time So here it is to be taken to signify the profane Gentiles which lived out of the Church of God And they are fitly called Dogs by our Saviour Christ 1. Because they were accompred base and abject People before God and so also the Jews the People of God esteemed them calling them the Uncircumcision in way of reproach and contempt as may appear Eph. 2. 11. 2. Because they were also profane and wicked in the accompt of God and of His People 3. Because they were excluded from the fellowship of God's Church as Dogs use to be shut out of their Masters Houses So much of the sense of the words in this Verse Now to the Instructions And first I will gather some Points which arise generally from the whole Verse 1. General Observation In that our Saviour being earnestly sued unto by this Woman to help her Daughter out of this misery in which she was doth at first deny and refuse to hear and grant her request though he purposed at length to grant it we learn that the Lord doth not alwayes at first grant the Petitions which his Children ask of him in Prayer but delaieth for a time and seemeth not to hear or regard their Prayers but even to stop his ears against them though he purpose in due time to hear them Thus he dealt with David therefore Psal 69. 3. he saith he was weary of crying his throat was dried and his eyes failed while he waited for his God See Psal 22. 1 2. So the Church complaineth Lam. 3. 8. When I cry and shout he shutteth out my Prayer and Ver. 44. Thou hast covered thy self with a Cloud that our Prayer should not pass through So Paul besought the Lord thrice and yet was not heard in that which he desired 2 Cor. 12. 8. See Cant. 5. 6. Reasons why the Lord thus deferreth to hear 1. To try and exercise the Faith and Patience of his Servantâ— in depending and waiting on him for the good things they ask though it be long ere they receive and enjoy them 2. To stir up and quicken them to constancy and fervency in Prayer not fainting or growing cold though they be not presently or quickly heard Use 1 Use 1. Great comfort to such of God's Children as do not presently or forthwith feel and find the fruit effect and comfort of their Prayers in receiving the good things they have sued for yea though they have long sought unto him for some Blessing or Mercy or for removal of some evil and yet the Lord seemeth deaf to all their Supplications to shut out all their Prayers c. yet no cause is there to be discouraged much less to faint or give over their sute seeing the Lord usually thus dealeth with his dearest Servants deferring to grant their sutes for trial and exercise of their Faith and Patience and to quicken them to more earnestness and constancy in the Duty Therefore faint not but hold out in thy sutes to God waiting patiently on him for the accomplishment of all thy desires being assured that he will at length satisfy them so far as it shall be for thy good In the mean time learn not to prescribe the Lord any time when he shall hear thy Prayers He knoweth best the fittest time leave it therefore to him and be not over-hasty to have thy desires satisfied He that believeth will not make haste Isa 28. 16. but will stay and wait the Lord's time and leasure knowing that though he deferr a while yea a long time yet he will most certainly hear at length though not in giving the very thing thou desirest yet at least in giving that which is as good or better for thee Though he yet make shew as if he would never grant thy requests yet he hath a purpose undoubtedly to grant them in due time and perhaps very speedily this very day or the next c. He made shew to this Woman as if he would never grant her sute and yet we see he granted it by and by after upon her further importuning him Vse 2 Use 2. See what need of Faith we have and of long Patience to hold out and persevere in the duty of Prayer seeing the Lord useth so to defer and put off the sutes of his Children and that sometimes very long Heb. 10. 36. Ye have need of Patience So also of Faith to depend and rest on God for the accomplishment of our desires in Prayer else never shall we be able to persevere in Prayer Pray therefore and labour for these graces more and more Observ 2. In that our Saviour maketh so strange of this Woman's sute made to him in her Daughter's Affliction seeming as if he would not help and deliver her and yet had a purpose soon after
and hear of so many corrupt false and erroneous Teachers in the Church or out of it as Papists Anabaptists Lutherans Armintans c. Thus it hath been in all former Ages of the Church and God hath appointed to suffer it so to be for the causes and ends before mentioned Therefore no cause to be offended hereat or to grow in suspicion or dislike of the true Religion because there are so many Sects of false Teachers which labour to corrupt the same Use 2 Use 2. See what need there is for God's People in all Ages to be well grounded and setled in the sound Knowledge and Belief of the truth lest otherwise they be plucked away with the Errours and false Doctrines of corrupt Teachers and fall from their own stedfaastness in the true Faith and Religion of Christ So we in this Age and time of the Church See also what need to be very wary and circumspect in shunning all corrupt and erroneous Doctrines But of this more in the next Point Observ 3 Observ 3. That it is the duty of Christians carefully to shun and avoid all corrupt and erroneous Doctrines and erroneous Opinions of men in matters of Religion which are either contrary to the Word of God or not grounded upon the same Our Saviour warns his Disciples to take heed of the Leaven of the Pharisees and of Herod that is to reject their corrupt Doctrine and Opinions and to be far from believing or embracing the same either in Judgment or Practise So Deut. 13. 1. If there arise among you a Prophet and say Let us go after other Gods Thou shalt not hearken to the words of that Prophet So Matth. 7. 15. Beware of false Prephets It is to be understood not so much of shunning their Perâ—ons though they are also to be avoided as of shunning their false Doctrine Hebr. 13. 9. Be not carried about with diverse and strange Doctrines 2 Pet. 3. 17 Seeing ye know these things before beware lest ye also be led away with the Errour of the Wicked c. Matth. 24. 4. Take heed no man deceive you c. 2 Joh. 10. ver If any come and bring not this Doctrine c. Reas 1 Reas 1. Erroneous and false Doctrine is odious to God Revel 2. 15. Christ sayes He hateth the Doctrine of the Nicolaitans Therefore such Doctrine should be hateful to us and we are to shew our hatred by careful shunning the same Reas 2 Reas 2. There is great danger in embracing erroneous Doctrine for this draws men into Errours in life and practice and so is a main cause of Sin and Wickedness of life Hence it is that corrupt and heretical Teachers have alwayes for the most part been men of profane and wicked life So the Pharisees and Sadduces in our Saviour's times So afterward the Nicolaitans Arrians c. So the Papists at this day Quest Quest How far are we to shun corrupt Doctrine Answ Answ 1. So as not to embrace or consent to it either in Judgment Affection or Practice 2. So as to oppose our selves against it by all means so far as our Calling will warrant us especially Ministers Vse 1 Use 1. For reproof of such as are so farr from this careful shunning of Errours and false Doctrine that they are ready to believe and embrace such corrupt and erroneous Doctrine and Opinions especially if those Errours be taught or holden by such men as are of great place and Learning or by such whose Persons they affect or esteem highly of or agree to corrupt Nature c. Many are so weak and unstable in matters of Faith and Religion that like Children they are ready to be tossed to and fro with every wind of false Doctrine and corrupt Opinions of men which they hear or take notice of especially if those Errours or Opinions seem plausible and carry some shew of truth then they soon embrace them and rashly give consent to them without further trial and examination of them by the Word of God Vse 2 Use 2. To exhort and stir us up to the conscionable practise of this Duty viz. Carefully to shun and avoid all corrupt and erroneous Doctrines of men in matters of Religion and to be far from embracing or consenting to them either in our Judgment or practice though they seem never so plausible and carry shew of truth yea the more plausible they are the more dangerous and so the more to be taken heed of It is not enough for us to receive and hold the truth in matters of Religion but we must also reject and renounce all errours contrary to the same yea hate and detest such errours and keep our selves by all means from being seduced by them Especially shun the errours of our own times as the Doctrine of Popery Arminianism c. Helps to further us in this Duty of shunning erroneous Doctrines and Opinions and to keep us from embracing or consenting to them 1. Pray unto God to lead us by his Spirit into all truth and to preserve and keep us from Errours and false Doctrine Seek to him also for the Spirit of Judgment and Discretion whereby we may be enabled to discern things that differ as the Apostle speaketh Phil. 1. 10. 2. Labour to be well grounded and stablished in the sound truth of the Word of God but especially in the principles of Christian Religion To this end use all good means as diligent hearing of the Word reading of the Scripture and other sound and orthodox Treatises Conference with such as are of sound Judgment c. Matth. 22. 29. Ye do err not knowing the Scriptures c. 3. Labour not onely for sound Knowledge of the Word of God but withal see that we do entertain the Love of the truth in our hearts lest otherwise God do justly give us up to believe lies and errours 2 Thes 2. 10. Because they received not the love of the Truth For this cause God shall send them strong Delusions to believe a Lie 4. Make conscience to practise all known truths which we have learned out of the Word of God This is a good means to be preserved from Errours and false Doctrine 1 Tim. 1. 19. Paul bids him hold Faith that is he Doctrine of Faith and a good Conscience together The latter being a help to the former And therefore he addeth that Hymenaeus and Alexander having put away a good Conscience made Shipwrack of Faith 5. Try and examine all Doctrines and Opinions of men by the Touch-stone of the Word of God before we embrace them for currant Be not too hasty in receiving or embracing any Doctrine or Opinion till we have first examined it by the written Word especially if it be a new Doctrine which we have not before heard or if it seem in any sort to cross or contradict any Principle of Religion or other known truth wherein we have been formerly instructed 1 Thes 5. 21. Prove all things hold fast that which is good 1 Joh. 4.
1. Believe not every Spirit but try the Spirits whether they are of God c. Mark 8. 16. And He charged them c. Jan. 23. 1624. Observ 4 Observ 4. IN that our Saviour directeth this Admonition to his Disciples or Apostles whom he had before called to the Office of the Ministry Chap. 3. ver 14. Hence we may gather that as all Christians so especially Ministers of the Word are to be careful to shun the Leaven of false Doctrine and erroneous Opinions in matters of Religion and to take heed of being infected therewith Act. 20. 30. Paul having told the Elders of Ephesus that false Teachers should spring up even amongst them bids them therefore to watch that is not onely to be diligent in their Ministerial Office of teaching sound Doctrine but also in shunning the false Doctrine of those corrupt Teachers and opposing themselves against the same So 1 Tim. 6. 5. he warns Timothy to withdraw himself from false and corrupt Teachers which is to be understood not onely of shunning their Persons but especially of avoiding the Infection of their Doctrine Reason Reason Ministers have a Calling to instruct others in the sound truth of the Word of God and to preserve them from the Poison of Errours and corrupt Doctrine to the utmost of their Power which they cannot be fit to do if themselves be infected with errours and Leaven of false Doctrine and therefore they must by all means shun and avoid the same Use Use See how unfit and dangerous for Ministers of the Word who are called to teach unto others sound and wholesom Doctrine to be corrupt in their own Judgment and infected with Leaven of Errours How shall they lead others in the way of truth and keep them from Errour Blind Guides And if the blind lead the blind both will fall into the ditch c. Observ 5 Observ 5. In that our Saviour warns them to take heed of the Leaven of the Pharisees and of Herod which were Persons of great place and authority Hence we may learn that we are to shun Errours and false Doctrine though they have never so great Patrons which hold and maintain them They are never the better or less hurtful for this but rather the more dangerous when they are maintained and upheld by men of great place or accompt in the Church or Common-wealth for then the common People are the sooner seduced by them Therefore such Errours and Doctrines are the more to be taken heed of Gal. 1. 8. Though we or an Angel from Heaven preach any other Gospel unto you than that which we have preached let him be accursed Many of those old Heresies which sprung up in the Church in the times of the ancient Fathers had great Patrons and Defenders yet the godly Fathers and other good Christians did not embrace those Errours but utterly rejected and renounced them The Heresy of Arrius was maintained not onely by many learned Bishops of the East and West but also by some of the Emperours themselves as Constantius Valens c. Vide Magd. Cent. 4. c. 5. col 324. Use 1 Use 1. To convince the folly of such as think they may safely follow any Doctrine or Opinion in matters of Religion if they can alledge some Persons of great place or of great Learning who have holden or do hold and maintain the same though otherwise they can shew no good ground or warrant from the Word of God for that they hold As if great men were priviledged from Errour or as if it were safe to err with them in case they do err Here we see the contrary For the Pharisees and Sadduces were men of great Authority and accompt among the Jews and yet our Saviour shews they were not free from Errours in Doctrine and Opinion but greatly corrupted with the Leaven of such Errours and that it was not safe but dangerous to err with them for which cause he chargeth and warneth his Disciples to beware of their Leaven notwithstanding their greatness and Authority in the Church at that time The like may be said of the Scribes and of the Elders and High Priests in our Saviour's time who were all men of great place and authority and yet they erred most dangerously both in Judgment and practice in that they condemned Christ to death and therefore it was not safe but very fearful and dangerous to joyn with them as many then did in that their wicked Errour and Practice It is not therefore safe but dangerous to err with great men Errour in Doctrine or Opinion drawes on Errour in life and practice Now it is dangerous to sin with great Persons therefore dangerous to err with them Use 2 Use 2. Admonisheth us to beware of embracing or liking the better of any erroneous Doctrine or Opinion of men in matter of Religion because of the greatness of the Persons that do hold or maintain the same but learn to reject and detest all Errours and corrupt Doctrines though they have never so great Patrons or Defenders To this end in all Doctrines and Opinions of men look not at the Persons that teach or maintain them but upon what good Ground and Warrant from the Word of God they do teach and hold them Observ 6 Observ 6. In that our Saviour compareth the corrupt Doctrine of the Pharisees and Herodians unto Leaven which is of a spreading and infectious Nature as hath been shewed Hence we learn that corrupt Doctrine and erroneous Opinions of false Teachers are of a contagious and infectious Nature apt to spread their contagion and corruption further and further 2 Tim. 2. 17. the Doctrine of Hymenaeus and Philetus and other corrupt Teachers is compared to a Canker or Gangrene which is a fretting or eating disease which spreadeth further and further in the body so likewise their corrupt Doctrine as the Apostle saith Ver. 16. will encrease to more Ungodliness That which Tertullus said falsly and unjustly of Paul in regard of his Doctrine That he was a pestilent fellow Act. 24. 5. may truly be said of all false and corrupt Teachers They are pestilent fellows and their Doctrine is of a pestilent and infectious Nature c. The truth of this we may see in those old Heresies which sprung up in the Church heretofore in the Times of the Antient Fathers with the leaven of which though at first but some one or few persons were tained yet afterward by degrees the Contagion spread further and further to the infecting of many yea of whole Countries Thus the Arian Heresy did at first infect onely Arius himself and some few in the Country of Alexandria but afterwards the leaven of it spread so far that the greater part of the World was infected with the same Ingemit totus orbis miratus est se factum Arianum Hieronym So the Doctrine of Pelagius and other Hereticks though at first it infected but some few yet afterward it spread very far to the corrupting of
shun the same Now in this 16 Verse the Evangelist noteth the ignorance and infirmity of the Disciples in misconceiving the former admonition which they discover by their words uttered in reasoning together about the matter They reasoned among themselves saying It is Because we have no Bread By which words it appeareth how much they were mistaken in Interpreting Christ's words For whereas his meaning was as we have heard to warm them of the corrupt Doctrine and erroneous Opinions of the Pharisees and Herod they so understand him as if his purpose were to warn them that in this their present necessity and want of Bread they should not seek to the Pharisees or to Herod or the Herodians for Bread nor to eat Bread at their Tables forasmuch as they were the professed Enemies of Christ but that they should rather be content to faint and suffer Hunger than to seek for Bread to such profane and wicked Enemies of Christ Now although this at first sight may seem a plausible construction of Christ's words especially considering what is said second Epist Joh. ver 10. touching the forbearance of all outward communion with false Teachers Yet it is clear by our Saviour's sharp Reproof of them in the Verses following That they were greatly to blame and very faulty in so understanding him And the greatness of their fault and infirmity may better appear if we consider the Grounds and Originall Causes of this their misconstruction of Christ's words Namely 1. Their earthly mindedness being too apt to have their minds run upon things of this Life and to be over-carefull for them especially now when they perceived their present want of Bread which Earthliness of mind hindred them from raising their minds to the Spirituall understanding of Christ's words 2. Their infidelity and distrust of Christ's care in providing for them in this their want of Bread which made them fearfull that they should be in great distresse for want of it especially in the Wilderness or Desart place whither they were now going by Ship And this moved them so to understand the words of Christ as if he warned them that notwithstanding the great distresse they were like to be in for want of Bread yet they should not for all that eat of the Bread of the Pharisees or Herodians Now this infidelity and distrustfulness of Christ's Care and Providence in their present want must needs be a great fault and infirmity in them at this time considering the excellent means they had hitherto to confirm their Faith as Christ's Sermons and Conference from time to time and his Miracles especially those two late Miracles which he had wrought in feeding not onely them but so many thousands besides of the People with so few Loaves and Fishes as we heard Chap. 6. and in the beginning of this Chapter And hence it is That our Saviour doth so sharply reprove them for this their infidelity or weakness of Faith as being the main Cause of their misconceiving him as we may see Matth. 16. 8. He said unto them O ye of little Faith why reason ye among your Selves because ye have brought no Bread Generall Doctr. That the best Christians in this life are not free from infirmities and sinfull corruptions but are tainted with them Christ's own Disciples do here discover sundry Infirmities and Corruptions as ignorance and dulness to conceive Christ's admonition earthliness of mind infidelity c. So at other time also See this Point handled Chap. 3. 31. Particular Observ 1. In that the Disciples misconceived Christ's admonition We learn this That we are all by Nature very dull and hard to conceive things Spirituall and Heavenly which concern God's Glory and our Spiritual Good when they are taught or shewed unto us 'T is true of all sorts of persons by Nature even of good Christians renewed and sanctified by Grace yet so far forth as they are in part unrenewed they are dull and hard to conceive Spirituall and Heavenly things as the Doctrine of the Word of God and the Heavenly Truths contained in it Christ's own Disciples were hard to conceive many things which he taught them in his Sermons and private Conference So Chap. 4. 10. we heard that they were not able to conceive the Parable of the Sower touching the divers sorts of Hearers of the Word till he had Interpreted the same unto them So at others times as Matth. 15. 16. where he reproveth Peter and the rest for their ignorance and dulness to conceive his Doctrine saying Are ye without understanding So Luke 18. 34. Though he plainly foretold them of his future Passion Death and Resurrection yet it is said They understood none of these things and this saying was hid from them neither knew they the things that were spoken So Hebr. 5. 11. the Apostle tells the Faithful That they were dull of hearing that is slow and hard to conceive the Doctrine of Christ which he was to teach them Now if this be true of good Christians already in part sanctified and enlightned by the Spirit of God how much more of such as are yet wholly unregenerate 1 Cor. 2. 14. The naturall man receiveth not the things of God neither can he know them c. See this in Nicodemus a chief Pharisee and a Master in Israel yet how hard was he to conceive the Doctrine of Regeneration Joh. 8. Reas 1 Reas 1. The minds and understanding of all men by Nature are blinded and darkened with ignorance in matters of God This is one part of Originall sin which is in all by Nature Eph. 4. 18. Gentiles by nature have their Cogitations darkened with ignorance c. Reas 2 Reas 2. The knowledge which the best Christians in this Life have in Spirituall things is imperfect and mingled with much ignorance 1 Cor. 13. 9. We know in part This Reason concerneth the Regenerate onely Vse 2 Vse 1. Teacheth us every one to labour to see and feel our Naturall Blindness and Dulness to conceive things Spirituall and heavenly taught us in the Word of God or by his Ministers out of the same We are not so hard by a great deal to conceive Earthly matters of this Life as to understand Spirituall and Heavenly In Earthly matters many are quick and nimble to conceive them but in things Spirituall which concern God's Glory and our spiritual Good Salvation how hard and slow are we to conceive and understand them yea the best of us and such whose minds are in some measure enlightned to see them yet so far forth as we are still in part unrenewed how blind are our minds in the things of God How slow and hard to conceive them What Mysteries and Riddles do they seem unto us yea to such as have best wits and are quickest of apprehension in other matters yet how dull and hard is it to conceive spiritual things c. Labour more and more to see and to be humbled for this our natural blindness in matters of God
Lev. 19. Thou shalt not hate thy Brother c. But rebuke him c. Jude ver 22. Have compassion of some c. 3. It is to be done with the spirit of meekness or mildness toward such as are reproved especially toward our weak Brethren which offend or fall through infirmity Gal. 6. 1. Brethren if a man be overtaken in a fault ye which are Spirituall restore such a one in the spirit of Meekness c. Neither is this Meekness in reproof and admonition to be shewed onely toward our Brethren but even toward all sorts of persons offending and having need of reproof so far forth as they are tractable and willing to be reclaimed Tit. 3. 2. Shewing all meekness to all men and 2 Tim. 2. 24. The Servant of the Lord must not strive but be gentle to all Men c. In meekness instructing those that oppose themselves c. But otherwise if the party offending be stubborn and obstinate in his sin he is rather to be terrified with a sharp and severe reproof than to be dealt withall in this mild and gentle manner 4. With wisdom and discretion which must be shewed 1. In observing due Circumstances of Time Place and Persons in ministring Reproof 1. We are to observe and take the fittest time when the party offending seemeth most tractable and fittest to take an Admonition in good part striking as we say when the Iron is hot Prov. 15. 23. A word spoken in season how good is it Herein Abigail shewed her wisdom in that she would not tell her Husband Naball of his fault and of the danger which he thereby brought upon Himself and his whole House while he was in his Drunken fit but let it alone till next morning when the Wine was gone out of him 1 Sam. 25. 36. 2. We are to observe the fittest place for Admonition and Reproof of others sins private offences are to be reproved in private places publick and open Crimes in more open place so far as they are openly known and scandalous and so far as we have a Calling to reprove them 1 Tim. 5. 20. Them that sin rebuke before all c. that is such as sin in open and publick manner to the generall scandall of others 3. We are to observe wisely the quality and disposition of the persons to be reproved Some are of a more soft gentle and tractable Nature These are the more mildly and gently to be dealt withall Others are of a more sharp and stubborn disposition who are more sharply to be reproved that this may humble them Jude ver 22. Of some have Compassion making a difference And others save with fear pulling them out of the Fire c. Tit. 3. 13. Rebuke them sharply Again some are Persons of higher Place and Degree as our Superiours in Authority or in Age or Gifts These are to be admonished with due reverence and respect to their Degree and Place others are of meaner Degree as our Equals and Inferiors These we may in more familiar and plain manner Admonish 1 Tim. 5. 1. Rebuke not an Elder but intreat him as a Father and the younger Men as Brethren The elder Women as Mothers the younger as Sisters with all purity 2. This wisdom and discretion must also be shewed in fitting our Reproof to the nature and quality of the offences to be reproved Some are smaller faults or sins of infirmity which are more mildly to be reprooved Others are more hainous Offences or Crimes or sins of presumption or joyned with obstinacy which are more sharply and severely to be reproved Vse 3 Use 3. Seeing it is a Duty required of Christians to admonish and reprove sin in others This must teach all such as offend to be willing to be admonished and to submit themselves to a just Reproof being given out of the Word of God or agreeable to the same not spurning against it or bearing spleen or conceiving dislike of such as tell us plainly of our Corruptions as many are wont but willingly imbracing such Christian Reproofs and making a holy and right use of them and striving to be thankfull to such as faithfully Admonish us and to love and like them the better c. So David Psal 141. 5. Let the Righteous smite me c. Yea though the party reproving or admonishing do fail in the manner of doing it yet if the matter be just and good and we know our selves faulty we are willingly and conscionably to submit thereunto See Prov. 25. 12. Observ 2 Observ 2. Though the Disciples were very faulty and discovered sundry great Corruptions and Infirmities yet our Saviour doth not for these Infirmities reject or cast them off but beareth with them and useth means by this Reproof to cure and redresse their Infirmities Whence we may learn That Christ Jesus our Lord is a gracious and mercifull Lord and Saviour toward his Faithfull Servants not casting them off for their Infirmities and Corruptions though many and great but bearing with them patiently and using all good means to cure and heal those Infirmities which he seeth to be in them Thus he dealt here with hiâ— Disciples and so at sundry other times So before Chap. 4. Ver. 40. though they shewed great weaknesse of Faith when they were in danger of being drowned yet he did not for this reâ—ect them but mildly reproved them So Matth. 26. when in the time of his agony in the Garden Peter James and John were so sleepy and sluggish that they could not watch with him one hour which was a great weakness in them yet he doth not thereupon cast them off c. So Joh. 20. 27. though Thomas shewed great weaknesse of Faith yet c. Therefore Hebr. 2. 17. he is called a mercifull High Priest And Chap. 4. 15. we have not an High Priest which cannot be touched with the feeling of our Infirmities Therefore also Esay 42. 3. it is prophesied of him That he should not break a bruised Reed nor quench the smoking Flax that is He should not cast off such as are weak in Grace but cherish the smallest measure of Grace where it is sound and sincere Vse 1 Vse 1. Great comfort to good Christians feeling and complaining of their sinfull Infirmities and Corruptions as ignorance infidelity hardness of heart weakness of obedience dullness and deadness of heart in good Duties Though they feel in themselves these and many other great Corruptions yet so long as they are truly humbled for them and constantly strive against them and so long as their Hearts are upright before God unfeignedly desiring to serve Him better and to be rid of those Corruptions and Infirmities Christ Jesus their mercifull High Priest will not reject or cast them off for their Infirmities but bear with them cherishing that weak measure of Faith and other Graces which is in them and using means to purge out the Corruption of sin from them more and more So far also is Christ their Saviour from
being interpreted the Christ. And it is even the main scope of the four Evangelist in writing the History of Christ to prove this Point That Jesus is the Christ or true Messiah Joh. 20. 31. These things are written that ye might believe that Jesus is the Christ c. This was also clearly testifyed by all the Miracles of Christ Joh. 10. 25. The works that I do in my Father's Name bear witness of me See Mat. 11. 4. Reason Reason All things foretold by the Prophets in the Old Testament touching the true Messiah are fulfilled in this Jesus Act. 10. 43. as may appear by considering some of the principal matters prophecyed of him before-hand which are these 1. Touching the Person of the Messiah That he should be both God and Man in one Person foretold Isa 7. 14. His name Emmanuel implieth this signification God with us that is God in our Flesh or Nature 2. The Birth of the Messiah or his coming in the Flesh with the Circumstances of it as the time place manner c. are foretold by the Prophets His Birth Isa 7. 14. Behold a Virgin shall conceive and bear a Son c. and Isa 9. 6. To us a Child is born c. The time of his Birth foretold by Jacob Gen. 49. 10. The Scepter shall not depart from Judah till Shiloh come that is The Scepter of Government shall not be taken away from the Jews till the Messiah come which implyes that when that Scepter should depart then they should look for the Messiah So the place of his Birth that it should be at Bethlehem Mich. 5. 2. 3. The Death and Sufferings of the Messiah are foretold together with the time and manner of them as we may see Psal 22. Isa 53. Dan. 9. 4. His Glorification which followed his Death and Sufferings with the severall Degrees of it viz. His Resurrection Psal 16. Thou wilt not leave my Soul in Grave c. His Ascention Psal 68. 18. He ascended up on High c. His sitting at the right hand of God Psal 110. The Lord said to my Lord Sit thou on my right hand c. Now all these things foretold by the Prophets touching the Messiah are every one fulfilled in this Jesus the Son of the Virgin Mary as may easily appear by comparing the Places and Predictions of the Prophets before mentioned with the History of the four Evangelists in which all those things are plainly fulfilled in this Jesus But I will not further insist upon the clearing of it Vse 1 Vse 1. To convince the blind and obstinate Jews at this Day denying this Jesus to be the Christ or true Messiah promised and foretold by the Prophets notwithstanding that they have the Books of the old Testament and do daily read the things foretold by the Prophets touching the person of the Messiah and touching his Birth and time of his coming c. and seeing them to be fulfilled in this Jesus the son of Mary yet believe not that he is the true Messiah but look for another yet to come yea notwithstanding that themselves are driven to confesse that that time is expired many hundred years ago wherein the Prophets foretold he should come yet for all this they remain still obstinate in their wilfull blindnesse and unbelief unto which they are justly given up of God Rom. 11. 25. Blindnesse or hardnesse is happened to Israel untill the fulnesse of the Gentiles be come in We are to pity them and to pray unto God for them that the Vail may be taken from their Eyes and that they may be converted to believe in this Jesus the onely Messiah that they may be saved by him The rather we are to do this because God hath not for ever shut them up in Unbelief but for a time as the Apostle sheweth in the same place Rom. 11. therefore we are to be the more earnest with God in prayer to call and convert them to the Faith of Christ in that due time which he hath appointed Vse 2 Vse 2. Teacheth us to receive and imbrace this Jesus by Faith as the onely true Messiah ordained and sent of God and to seek Redemption and Salvation in him alone renouncing all other false means of Salvation as those which the Papists have brought in as mediation of Angels and Saints-departed which they joyn with Christ also merit of good Works humane Satisfactions Popes Pardons c. remembring what is said Acts 4. 12. There is no Name under Heaven given among men whereby we must be saved but onely by this Jesus the Son of the Virgin Mary and the true Messiah Therefore seek forgiveness of Sins and Salvation in this Jesus in this Christ alone in whom it is hid and who is the onely Fountain of Life and Salvation Joh. 5. 11. This is the Record That God hath given to us eternall Life and this Life is in his Son that is in this Jesus Christ who is not onely the Son of Man but also the very naturall and eternall Son of God Doctr. 2 Doctr. 2. Further from this speciall Title given here unto our Saviour being called the Christ or the anointed of God in regard of his speciall calling to the Office of Mediatour We learn That Christ Jesus the Son of God did not take upon Him his Office of Mediatour to be the High Priest Prophet and King of the Church without a Calling from God but He was spiritually anointed and called of God unto this Office Isa 61. 1. The Lord hath anointed me to preach good tydings unto the meek He hath sent me to bind up the broken-hearted c. Hebr. 5. 5. Christ glorified not himself to be an High Priest but he that said unto him Thou art my Son c. Now this spirituall anointing or calling Christ to his Office of Mediatour includeth two things in it 1. The solemn Consecrating of him to this Office in God's eternall purpose Joh. 6. 27. Him hath God the Father sealed 1 Pet. 1. 20. Said to be fore-ordained before the foundation of the World Note that this is to be understood of Christ not as He is God but as He is Mediatour God-and-Man for so He is inferiour to God the Father and so he is said to be ordained of Him to this Office of Mediatour The second thing contained in this anointing and calling of Christ is the qualifying or furnishing of him with perfection of all Graces needfull for discharge of this Office of a Mediatour and that not onely as he is God but even in his humane Nature Psal 45. 7. God thy God hath anointed thee with Oyl of Gladness above thy fellows Isa 61. 1. The Spirit of the Lord is upon me because the Lord hath anointed me c. Acts 10. 38. anointed with the Holy Ghost and Power Joh. 3. 34. The Spirit given him not by measure Vse 1 Vse 1. Seeing Christ Jesus took not his Office of Mediatourship upon Him without a calling but was annointed of
good and shall have a happy and comfortable issue Then we shall be in some measure able to hold out in time of trial Hab. 2. The just live by Faith especially in time of trial and under the Crosse This is our Victory which makes us more than Conquerours c. By Faith the Saints have endured the greatest trials Heb. 11. 4. Daily pray unto God to fit and prepare us for the evil day and time of trial seeking to him for spiritual strength courage patience c. as Paul for the Colossians Chap. 1. v. 11. Observ 4 Observ 4. See here the Wisdom of our Saviour in dispensing the mysteries of Faith in that he doth herein apply himself to the ability and capacity of his Disciples not plainly telling them of his Passion and death which was yet a great Mystery to them and very hard to be conceived and believed until such time as he had first confirmed their Faith touching his Person that they might be the better able to hear of this strange and mystical Doctrine of his Death and Sufferings The like is noted of him before as we heard Chap. 4. 33. that He preached the Word to his Disciples as they were able to hear it This Wisdom of our Saviour is to be imitated of Ministers of the Word in their Teaching They are to apply themselves unto the ability and capacity of their Hearers both in the manner and matter of their Doctrine not teaching high and difficult mysteries of Faith at the first to such as by reason of their Ignorance and weakness of Judgment are uncapable of them but first labouring to inform their Minds and Judgments with easier and more plain Points of Faith that so they may afterward be more fit to hear and understand higher and harder Doctrines Thus Paul 1 Cor. 3. 2. I have fed you with Milk and not with strong Meat for hitherto ye were not able to bear it neither yet now are ye able So Hebr. 5. 12. When for the time ye ought to be Teachers ye have need that one teach you again the first principles and are become such as have need of Milk and not of strong Meat Mark 7. 31. And He began to teach them that the Son of Man must suffer many things and be rejected of July 3. 1625. the Elders c. NOW followeth the Person whose Sufferings our Saviour here foretelleth viz. Himself described by this Title The Son of Man Touching which Title see before Chap. 2. 28. It is a title which our Saviour doth often give unto himself in the History of the Evangelists thereby to note out unto us his humane Nature and to distinguish it from his God-head Quest 1 Quest 1. How doth he call himself the Son of Man seeing he was not begotten of Man but conceived and born of a Virgin without the knowledge of a Man c Answ By Man we are to understand Mankind indefinitely and so this Word implyeth both Sexes as well the Woman as the Man And so Christ being conceived and born of a Woman though a Virgin and not knowing Man is neverthelesse truly called the Son of Man because he was conceived and born of Mankind that is of the Race and Stock of Adam Quest 2 Quest 2. Why doth our Saviour in this place call himself by this title implying his humane Nature Answ Answ To teach his Disciples that although he was indeed the Son of God as they had now newly confessed him to be yet he was not to suffer as he was God but as he was Man in his humane Nature Observ 1 Observ 1. The truth of Christ's Man-hood or humane Nature that as he is the true and eternal Son of God so also true and very Man partaker of the same Nature with us Called here the Son of Man to shew that he was conceived and born of Mankind that is of the Virgin Mary and consequently was true Man 1 Tim. 2. 5. He is called the man Christ Jesus Hebr. 2. 14. He took part of Flesh and Blood with the rest of the Children of God Quest 1 Quest 1. How did Christ being the Son of God become true Man Answ Answ By assuming or taking unto himself the Nature of Man and by uniting it with his God-head in one and the same Person Joh. 1. 14. Hebr. 2. 16. He took on him the Seed of Abraham Phil. 2. 7. He took upon him the form of a Servant and was made in likeness or habit of Men c. Touching Christ's Incarnation See Mr. Perkins on Gal. pag. 315. Here we are to note two things 1. That he took not a part but the whole Nature of Man that is a true humane Soul and Body together with all the essential properties and faculties of both 2. That he took not onely the substance of our Nature but also the infirmities thereof as to be Hungry Thirsty Weary to suffer pain grief of mind c. Yet not any sinful Infirmities but such onely as were meerly Natural or Consequents of man's Nature and not tainted with sin Quest 2 Quest 2. When did Christ the Son of God become Man Answ Answ When the Humane Nature was perfectly conceived in the Womb of the Virgin Mary Then began this great work of Christ's Incarnation Quest 3 Quest 3. Why was it needful that Christ should be true Man as well as God Answ Answ 1. That in man's Nature he might dye and suffer the Wrath of God and whole Curse due to our Sins which otherwise being God onely he could never have done Hebr. 2. 14. 2. Because it was requisite that God's Justice should be satisfied for Sin in the same Nature which had offended 3. It was fit that the Mediatour who was to reconcile God and Man should pertake in the Natures of both Parties to be reconciled Use 1 Use 1. To confute such as deny or any way corrupt this Doctrine touching the truth of Christ's humane Nature As 1. Those old Hereticks which opposed this Doctrine and troubled the Church with their Errours For Example Apollinaris who held that Christ took not the whole Nature of Man but a humane Body onely without a Soul and that the God-head was instead of a Soul to the Man-hood Also Eutyches who confounded the two Natures of Christ and their properties c. Also Apelles and the Manichees who denyed the truth of Christ's humane Body and held him to have an aerial or imaginary Body c. 2. All corrupt Teacherâ— of late Times and at this Day who by their Doctrine do any way oppose this Truth as the Papistâ— who by their Doctrine of the real presence of Christ's Body in the Sacraments do overthrow one of the properties of his humane Nature which is to be but in one place present at once So the Lutherans or Ubiquitaries teaching Christ's humane Nature to be in all places by vertue of the personal union c. Use 2 Use 2. See here in Christ a wonderful pattern of Humility even
the greatest that ever was in that he being the Son of God equal with the Father and Holy Ghost and being the Lord of Glory from everlasting did in time so far abase himself as to become Man by taking on him our vile and base Nature and that into the unity of his Person that so in this our Nature he might dye and suffer for us c. That he should come from Heaven and be made Flesh and live upon Earth as Man in the true shape and fashion of a Man yea in the form of a Servant as the Apostle speaketh Phil. 2. and yet all the while be the Son of God and Lord of Glory Behold here is the greatest humility and abasement that ever was of any person which is for our Example to teach uâ— to humble our selves before God and one towards another as the true Disciples of Christ Phil. 2. 5. Let the same mind be in you that was in Christ c. Labour therefore for this Grace of true humility after Christ's Example Matth. 11. 29. Learn of me for I am meek and lowly in heart The more humility the more like we are unto Christ The very character and mark of a true Christian as on the contrary Pride is the mark of a wicked Man and a Hypocrite such as the proud Pharisees were yea it is the character of the Devil 1 Tim. 3. 6. Therefore pray and labour for true humility that thou mayst be like unto Christ 1 Pet. 2. 5. Cloath or deck your selves with humility c. This Grace should adorn the whole life and behaviour of a Christian strive therefore to shew it forth in all our carriage before God and one towards another abase your selves for the good of others Gal. 5. 13. The rather because it is a Grace so necessary for a Christian that without it a man is not fit for the Kingdom of Heaven Matth. 18. 3. Except ye be converted and become as little Children ye shall not enter into the Kingdom of Heaven Luke 3. 5. Every Mountain and Hill must be brought low c. Humility is all in all in a Christian The first second third thing c. as Austin saith Use 3 Use 3. By this we may see how and by what means we that are by nature so far separate and estranged from God by our Sins may come to have accesse unto God and Communion with him namely by means of Christ's humane Nature which he hath taken upon him to the end that he might in it dye and suffer for our Sins and so reconcile us to God Ephes 2. 8. By him we have access unto the Father that is by Christ incarnate or made man 1 Tim. 2. 5. There is one Mediatour between God and Us even the Man Christ Jesus that is Christ the Son of God being made true Man that in our Nature he might reconcile Us to God This he could never have done if he had not become true Man and the Son of Man as here he calls himself Therefore without this humane Nature of Christ we could never have had fellowship with God or peace with Him For by nature we are enemies to God and he to us and our sins are as a Wall of separation to keep us from him Onely by Faith in the mediation of Christ incarnate and made Man we come to be reconciled and to have entrance to God and into his favour By nature God and We are far estranged and divided asunder yea there is an infinite distance between Us But in Christ's humane Nature we meet together and have near Communion Of our selves by Nature we dare not so much as look towards God and his Majesty who is a consuming fire to Sinners yet in Christ being made Man we may by Faith behold the Face and Glory of God with unspeakable joy and comfort Let us then labour thus to do In our prayers let us set the Man Christ Jesus or Christ the Son of Man before us and between God and us and through him alone look at God and call upon him with confidence to be heard yea in all our thoughts of God set Christ incarnate between Him and Us Look at God through the Humane Nature of Christ in which we come to be reconciled to God and without which there is no comfort to be found of us in God but the least thought of him out of Christ God and Man breeds horrour and amazement Use 4 Use 4. Comfort in all afflictions and miseries of this life which our nature is subject to in that Christ partaking in the same Nature and having had experience of the Infirmities of it is the more able and willing to help and succour us Hebr. 2. 17. Hebr. 4. 15. If one come to visit a man that is sick of a grievous disease who hath himself formerly been afflicted with the same disease he will shew more compassion than 20 others who have not felt the like So here c. Observ 2 Observ 2. That although Christ Jesus was the Son of God yet he dyed and suffered for us not as God but as Man or in his Humane Nature Therefore himself saith here The Son of Man must suffer c. 1 Pet. 3. 18. Christ suffered for our sins being put to death in the Flesh Phil. 2. 8. Being found in fashion of a man He humbled himself and became obedient unto death c. For this cause it was necessary as we heard before that he should become Man that he might in this our Nature dy and suffer and that God's Justice might be satisfied for sin in the same Nature which offended Note two things here for the understanding of this Point 1. That though Christ died and suffered according to his humane Nature onely yet this his humane Nature was personally united with his God-head and so remained at the very time of his death and sufferings whence it follows that though he did not suffer as God yet he that dyed and suffered was God at the very instant of his death and sufferings 2. That though He suffered onely in his humane Nature yet He is our Mediator according to both his Natures as God and Man in one Person In his Humane Nature He dyed and suffered and wrought the Work of our Redemption But his God-head did sustain his Man-hood in all his Sufferings and gave vertue and efficacy to the same to make them meritorious for us See Heb. 9. 14. and Act. 20. 28. Use 1 Use 1. To strengthen our Faith in the merits and vertue of Christ's Death and Sufferings assuring us that God's Justice is satisfyed and we are thereby justifyed and freed from our sins and the Curse of God due unto them in as much as Christ hath not onely suffered the wrath of God and punishment of sins but hath suffered it in our Nature which He took upon him that is in his humane Soul and Body So that now the price of our Redemption is paid and God's Justice
Quest 1 Quest 1. How could he be killed or put to death being the Son of God Answ Answ He was put to death according to his Humane Nature as He was Man 1 Pet. 3. 18. Put to death in the Flesh Yet he that dyed was God and that at the very time of his death for the personal Union betwixt the God-head and Man-hood of Christ was not dissolved but continued still even in the instant of his Death and after it Quest 2 Quest 2. What kind of Death was our Saviour to be put unto Answ Answ To the death of the Cross that is to be crucified or nailed alive to the Cross and there to hang until He was dead This appeareth by the History of the Evangelists who do particularly declare the manner of his crucifying Joh. 3. 14. As Moses lift up the Serpent in the Wilderness so must the Son of Man be lifted up that is upon the Cross at the time of his Death Now the reason why He was to suffer this kind of death was this that it might appear that he was made a Curse for us by imputation in taking upon him the guilt and punishment of our sins Therefore he was to dy the death of the Cross which was an accursed kind of death not only in the Opinion and accompt of men but even by the Law of God as appeareth Deut. 21. 23. and Gal. 3. 13. where it is said that Christ was made a Curse for us for it is written Cursed is every one that hangeth on a Tree Quest 3 Quest 3. Was our Saviour to suffer nothing but bodily pains at the time of his Death Answ Answ Yes He was withal to suffer the wrath and curse of God due to our sins in his Soul yea the pangs of the second death such as were answerable and equivalent to the very pains of Hell which was the cause that He so cried out upon the Cross My God My God Why hast thou forsaken me Matth. 27. 46. Quest 4 Quest 4. Wherefore or to what end was He to be slain or put to death and to suffer withal the Curse of God in his Soul Answ Answ 1. That by this means He might make satisfaction to God for our sins and the sins of all God's Elect People and so might free us from the Guilt and Punishment of our Sins both temporal and eternal Rom. 4. 25. He was delivered to death for our Offences c. 1 Cor. 15. 3. He dyed for our Sins according to the Scriptures 2. That by death He might destroy the Devill that is vanquish his Power and Tyranny which He had over us by reason of our sins and so deliver us from the same Heb. 2. 14. 3. That He might take away the Sting and Curse of bodily death and free us from the same 1 Cor. 15. 55. Quest 1 Quest 5. How could Christ's bodily Death and his Suffering of God's Wrath for a short time satisfie God's Justice for the eternall punishment due to our Sins Answ Answ Because it was the Death and Sufferings of him that was not onely Man but God Acts 20. 28. This dignity of the Person Dying and Suffering gave infinite vertue and efficacy to his Death and Suffering For it was a greater matter for the Son of God to Dye and Suffer God's Wrath though but for a little time than for all Men and Angels to have suffered it for ever Now follow the Uses of this Doctrine touching Christ's Death Vse 1 Vse 1. In that Christ must be killed or put to Death even ro the Cursed Death of the Crosse and that for our sins to satisfie God's Justice for them Hence we are taught the cursed nature and effect of sin in it self in that it is the meritorious and procuring cause of Death it brings forth Death as the proper fruit and effect of it Rom. 6. 23. The wages of Sin is Death And Jam. 1. 15. Sin being finished bringeth forth Death Therefore also Sins are in Scripture called dead Works because they do of themselves naturally bring forth Death This we see in Christ who though he had no sin of his own yet because he took on him the guilt of our sins by imputation he became subject to Death and was of necessity to be killed or put to Death and not an ordinary Death but to the cursed Death of the Crosse yea he must also Suffer the very pangs of the second Death in his Soul and all for Sin See what a deadly thing sin is being the Originall Cause and Fountain of Death even of Temporall and Eternal Death both which it doth necessary bring either upon us or upon Christ for us Learn by this to fear and talk of sin as the most deadly and dangerous evil in the World as we naturally fear and shun Death so much more sin the cause and Fountain of Death And to this end labour more and more for true hatred of all sin in our hearts that we may detest it as we do Death yea as we hate and detest Hell it self Rom. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hate it like Hell How do we hate and abhorr poyson because it is deadly How do we fear and shun deadly Diseases as the Pestilence c Much more cause is there to hate and avoid sin which is more deadly to the Soul than any poyson or disease to the Body Think of this when thou art tempted to any Sin that it will bring Death of Soul and Body c. Prov. 14. 12. There is a way which seemeth right unto a man but the end thereof are the wayes of Death Use 2 Vse 2. See the unspeakable love of Christ to us manifested in this That he was content and willing to suffer Death for our Redemption yea the shameful Death of the Crosse together with the infinite Wrath and Curse of God accompanying the same Joh. 15. 13. Greater love than this hath no man that a man lay down his Life for his Friends Rom. 5. 7. Scarcely for a Righteous man will one dye c. But God commendeth his love to us in that while we were yet Sinners Christ dyed for us This must draw our love to Christ again c. Of this see before where I spake of Christ's willingnesse to Dye and Suffer for us Use 3 Use 3. The Death of Christ doth afford matter of unspeakable comfort to all true Believers and that three wayes 1. Against guilt of our Sins and the fear of God's Wrath and Curse due to them all which being fully satisfied for and taken away by the merit of Christ's Death there is now no condemnation to us being in Christ Rom. 8. 1. We may now say with the Apostle ver 33. of the same Chapter Who shall Condemn It is Christ that Dyed c. Christ by his Death hath paid a Counter-price to God's Justice for all our Sins and so freâ—d us from the guilt and punishment due to them He hath freed and delivered us
these things And then in the latter part of the Verse and in the Verse following is mentioned the Event or Consequents following thereupon which are two 1. Peter's carriage towards Christ Taking him aside and beginning to reprove him hoc versu 2. Christ's carriage toward Peter again as also toward the other Disciples When he had turned about and looked on his Disciples c. ver following First Touching the manner of Christ's foretelling his Passion c. He spake that saying openly That is plainly expresly and directly affirming that he must suffer many things c. and not obscurely or darkly foretelling or speaking of these things unto them as formerly he had done as we see in other places Joh. 2. 14. The Son of Man must be lifted up c. This was a dark foretelling of his Death So Joh. 2. 19. Destroy this Temple that is the Temple of my Body by Death and in three Dayes I will raise it up And Matth. 12. 40. As Jonas was three Dayes and three Nights c. In these plaecs he darkly spake of his Death and Resurrection but now more plainly and expresly Quest 1 Quest 1. Why did he now so plainly foretell these things c Answ Answ Because though he had formerly spoken of them yet his Disciples did not yet conceive or understand this Doctrine of his Passion Death and Resurrection by reason it was a high and mysticall Doctrine which seemed unto them to be against reason that he being the Son of God should Dye and Suffer c. And that he who was the Messiah and Saviour of others should not save himself from Death Therefore this Doctrine being so hard for them to conceive and they being yet so ignorant in it our Saviour now doth more plainly teach it them than ever before that so they might conceive it the better and take the more speciall notice of it and to be the better prepared and armed against the scandall of the Crosse Object Object They remained still ignorant here even after this plain teaching as appears in Peter who after this would have perswaded Christ that he should not Suffer as we shall see out of the words immediately following yea Luke 9. 45. Luke 18. 34. though our Saviour foretold them of these things two or three times after this yet they understood him not Therefore it may seem That this his plain teaching and foretelling of his Passion and Resurrection was in vain in respect of his Disciples Answ Answ This followeth not 1. Because though they did not yet comprehend the Mystery of his Death and Resurrection and the reason of it yet they did in some measure conceive his words and believe them also to be true for they were exceedingly grieved to hear him speak the same afterward Matth. 17. 23. 2. Though for the present they understood not his meaning fully yet these Predictions of his passion and Resurrection did long after come into their minds and so did confirm their Faith the more when they saw all fulfilled as he had foretold Quest 2 Quest 2. Why did he not before this time speak to them plainly of his Passion and Resurrection Answ Answ 1. Because this Doctrine was to be revealed by Degrees and not all at once or at the first unto them 2. Because they were not fit to hear this Doctrine plainly taught till now that is to say till after our Saviour had sufficiently confirmed their Faith in his Person that he was the Christ and the Son of God as they had immediately before confessed him to be Observ 1. How hard we are by Nature to conceive and understand the Mysteries of Faith revealed in the Gospel touching Christ and our Salvation by him They are as Riddles to us by Nature before our minds be enlightened by God's Sprit to conceive them See this here in Christ's own Disciples Though he had often before spoken to them and others in their hearing of his Death and Resurrection yet they understood not these things but were still ignorant of them insomuch that he is now fain more plainly than ever before to speak to them of these things yea though he did now speak so plainly yet for all that they did not conceive his meaning as appears by Peter's going about after this to perswade Him that He should not Suffer And therefore our Saviour was fain after all this again and again to teach them this self-same Doctrine as may appear Chap. 9. 31. and Chap. 10. 33. And yet after all this they were still ignorant herein ut suprà dictum est 1 Cor. 2. 14. The natural man receiveth not the things of God c. How hard was Nicodemus though a chief Pharisee and Ruler to conceive the Doctrine of Regeneration Joh. 3. The Woman of Samaria Joh. 4. Therefore Hebr. 5. 11. the Apostle tells them the things he was to speak touching Christ were hard to be uttered because they were dull of hearing Vse Use See before upon ver 16. Observ 2 Observ 2. Here Ministers are taught their Duty how to carry themselves in the exercise of their ministeriall Function of preaching viz. That in dispensing the hidden Mysteries of Faith they are to labour to teach them with plainnesse and evidence of the Spirit remembring that these Doctrines of Faith are Mysteries to the naturall man yea hard for the Regenerate to conceive And therefore they had need the more to labour for evidence and plainnesse in teaching such Mysteries So our Saviour here c. This plainnesse Paul used in teaching of these Mysteries 1 Cor. 2. 4. My speech and preaching was not with entising words of mans Wisdom but in demonstration of the Spirit and of Power This kind of teaching is most necessary and profitable for the People and therefore they also should desire it So much of the manner of Christ's foretelling his Passion and Resurrection to his Disciples Now followeth the Event or Consequents And 1. The carriage of Peter towards our Saviour set down in the latter part of this Verse And Peter took Him That is took Him aside or apart from the rest of the Disciples 1. That he might the more freely and boldly speak unto Him and admonish Him of this matter being alone and that our Saviour might the sooner hearken unto Him and be perswaded by Him 2. It is also likely That he did this out of reverence to the Person of Christ that he might not seem to disparage Him by an open rebuke before others And began to rebuke Him That is to blame or find fault with Him for affirming that he must Dye and Suffer so many things c. For this was the matter for which he blamed him as appeareth by his words to Christ Matth. 16. 22. He began to rebuke him saying Be it far from thee Lord This shall not be unto thee that is be it far from thee to Dye and Suffer so many things c. or God-forbid that thou shouldst suffer Death c.
c. 2. Pray unto God to teach and enable us by his sanctifying Spirit to deny and forsake our selves and our corrupt Nature our carnall Reason Wills and Affections c. Without this help of the Spirit we can never do it of our selves we can never do it Nature cannot help us to resist or subdue Nature onely the Grace and Power of God's sanctifying Spirit See Rom. 8. 13. This is a Lesson which no Master can teach us but the Spirit of God No School to learn it in but the School of Christ No helps of Nature or humane learning sufficient to instruct us in the practise of it c. 3. Attend diligently on the publick Ministery of the Word of God which iâ— the most powerfull outward means to humble us in sight of Naturall corruption and to teach us to deny and renounce the same withall give our selves to the private study of this Word of God which is the only Word and Doctrine that teacheth the practise of this Duty No Word or Doctrine of Man no Books of humane Learning not all the Writings of Heathen Philosophers can teach us the denyall of our selves and of our corrupt Nature The Philosophers extolled and magnified Nature c. onely the Word of God teacheth and perswadeth us utterly to renounce and resist it as an enemy to Grace and to the doing of God's Will c. 4. Let us exercise and inure our selves by degrees to this Duty First Learning to deny our selves and to renounce and resist our Naturall Mind Wills and Affections in smaller matters as in the ordinary use of outward things of this Life as Meat Drink Apparrell Recreations c. In things lawfull learn to curb and restrain our Reason Will and Affections Then we shall be the better able by degrees to renounce our selves in greater matters and in things simply evil and unlawfull 5. Begin betimes to practise this denyall and forsaking of our selves even in young Age before we be too long settled upon the Lees of our corrupt Nature before our Hearts Minds and Wills be hardened through custom of sin Mark 8. 34. And take up his Cross and follow me = Octob. 30. 1625. NOW followeth the second particular Duty enjoyned as a help to the following of Christ viz. The taking up of our Crosse And take up his Cross c. By the Cross understand all Afflictions and Miseries of this Life together with bodily Death being the last and greatest of all Outward and Temporall Afflictions to which a good Christian is subject in this World Our Saviour calleth all these Miseries and Afflictions by the name of the Cross alluding therein to the manner and kind of his own Death which he was to Suffer upon the Cross and withall to imply thereby the conformity and fellowship of the Faithfull with Christ in his Sufferings To take up the Cross Signifyes not onely to undergo or suffer Afflictions but willingly to submit and yield himself to the bearing and suffering of them It is an allusion to the custom of those Malefactors who were crucified or put to the Death of the Crosse Their manner was first to take that woodden Crosse and bear it on their Shoulders to the place of Execution and then to be hanged upon it and nailed to it alive Thus our Saviour himself did take up and bear his own Crosse some part of the way to the place where he was to Suffer and when through weaknesse he could carry it no further they compelled Simon of Cyrene to bear it after him and for him Luke 23. 26. Now when our Saviour saith not The Cross but his Cross This is to note out those particular Troubles and Afflictions which the Lord doth peculiarly allott or appoint unto every good Christian to Suffer Doctr. 1 Doctr. 1. By comparing this Duty of taking up our Crosse with the former denying of our selves and by considering the order in which our Saviour requireth them viz. That we first deny our selves and then take up our Crosse Hence we are taught That the denyall of our selves that is the renouncing and forsaking of our own Nature and the corruption of it is required as a necessary help and means to further us in the bearing of the Cross and Afflictions imposed on Us of God without which we can never take up our Cross that is willingly contentedly or patiently submit our selves to the bearing of Troubles Therefore our Saviour first requires the denyall of our selves and then the taking up of our Cross to shew That this latter cannot be done till the former be first practised that is a necessary preparative making way to this Luke 14. 26. If any come to me and hate not his own Life he cannot be my Disciple that is if he do not first learn to renounce and utterly reject himself yea to hate his own Person and Life in some sort c. And then he addeth ver 27. And whosoever doth not bear his Cross c. Therefore he must first hate himself before he can be fit to bear his Crosse Reason Reason Our Nature of it self doth abhorr and shun the Cross and suffering of Afflictions as we heard before in Peter who was so loth to hear of his own and of Christ's Sufferings that he would have disswaded our Saviour from Suffering Death Ergo we must first renounce our own Nature and especially the corruption of it before we can be fit to Suffer the Cross Christ himself as Man did abhorr Death as an enemy to Nature and therefore was fain to deny and renounce his Naturall humane Will though not sinfull that he might submit himself to the Will of his heavenly Father in Suffering for us How much more have we need to deny our corrupt Nature and Will c. before we can be fit to Suffer the Cross imposed on Us of God Use 1 Use 1. See one main cause that many are so unfit and unable to bear Crosses and Troubles of this Life It is because they never yet learned truly to deny or forsake themselves that is utterly to contemn reject and despise their own Nature and the corruption of it and to fit themselves against it to mortify the same They have not learned yet to renounce their own Naturall Reason Will and Affections and to captivate them to the Will of God nor to despise their own Bodies and Life in comparison of being obedient and subject to the Will of God Hence is it That in Sickness and other Troubles they are so unwilling to undergo them and so impatient and discontented so apt to repine and murmur against God's Hand c. It cannot be otherwise till thou hast denyed thy self c. Vse 2 Vse 2. See the great necessity of practising the former Duty of denying our selves For seeing all Christians must be exercised with the Cross yea with many and great Troubles as we shall hear afterward and seeing we cannot be fit to take up our Cross that is willingly
every one to humble them to wean them from the World and to mortifie their sinfull Lusts c. And therefore he will have every one of us stand to His choice for the particular Crosses which we are to Suffer As the sick Patient is not to choose his own Physick but willingly to take that which the wise and skillful Physician thinks best for his Disease So here c. The Child that is to be corrected must not choose his Rod but leave it to his Father c. Vse Use To reprove our Natural Corruption which makes us desire to be our own Choosers in the matter of bearing the Cross being unwilling to Suffer any Crosse or Affliction but such as our selves like well of Hence it is That in time of Trouble we repine murmur and are discontented not so much at this that God doth afflict us as that he doth afflict us in this or that kind otherwise than we would have him This doth cause many in their Troubles to wish that God would lay any other Crosse upon them rather than that which is upon them and they think they could bear any better than that The poor man wisheth any other Cross rather than Poverty the sick man on the other side thinks he could better bear Poverty than the pain of Sicknesse He that hath a long and lingring Sicknesse wisheth for a more sharp fit so it might be short Contra another feeling a sharp and violent sicknesse though but a little time wisheth rather a longer so it were less painful Marryed persons think they could bear any Crosses better than the Troubles of the marryed Life Contrà Single persons think they could bear any Crosses better than those which they meet with in the Single Life Thus we are by Nature apt to dislike our own Crosse which God layeth upon us for the present and to be unwilling to bear it and to desire to choose our own Crosses and Troubles But this is our corruption and weakness and herein besides that we are guilty of disobedience against God we are also our own enemies for if God should leave us to our selves to choose our own Crosses it is certain that we should choose worse for our selves than the Lord himself doth We should rather choose that kind of Tryall and Affliction which is hurtfull and dangerous for us than that which is most profitable and good for us Therefore leave the matter to God who knoweth best what is good and fit for every one of us And let us shew our willing and chearfull obedience not onely in Suffering but in Suffering what He will have us Suffer Think thy present Affliction ever the best for thee and therefore willingly submit to the bearing of it This is to take up thine own Cross c. Look not at other's Crosses nor wish them rather than thine own but take up thine own and to this end labour for a good opinion of it Be perswaded That it is the best and fittest for us of all other because the Lord doth lay it upon us who knoweth best c. Matth. 6. Our heavenly Father knoweth what we have need of not onely what Blessings but what Crosses c. Submit to his Will in thy particular Cross whatever it be Whether Outward or Inward whether in Body by Sickness or in good Name c. Say this is my Cross and I will bear it Our Cross is that which God layeth on us not that we desire or put upon our selves c. Mark 8. 35. For whosoever will save his Life c. Nov. 27. 1625. IN the former Verse our Saviour required this as a Duty at the hands of all that will be his true Disciples that they should take up their Crosse that is willingly submit themselves to the suffering of all Afflictions and Miseries of this Life imposed on them of God yea and of Death it self and that for his sake whensoever they should be called thereunto Now he doth in this 35th Verse lay down two forcible Reasons to perswade Christians to be willing to lay down their Lives and to Suffer Death for the Name of Christ in case they be called unto it The first is taken from the great hurt and danger or punishment threatned by our Saviour against such as refuse to lay down their Lives for his sake And on the contrary do desire and seek to save their own Lives though it be with the denyall or forsaking of Christ and the Gospel The punishment denounced against such is that they shall lose their Lives which they think to save Whosoever will save his Life shall lose it The second Reason is taken from the contrary great Benefit and Reward promised by our Saviour to such as are content to lay down their Lives for his sake and the Gospel's when they are called to it The Reward promised is That such shall save their own Lives In these words But whosoever shall lose his Life for my sake c. General Observation That it is no easie matter but very hard for a Christian to lay down his Life or to Suffer Death willingly for the Name of Christ and profession of the Gospel Therefore our Saviour is fain to use such strong and forcible Reasons here to perswade us unto it not contenting himself to enjoyn the generall Duty of taking up of the Crosse but urging and pressing this Branch of it by these Reasons to shew the difficulty and hardnesse of practising it As it is hard to Suffer any Tryal or Affliction for the Name of Christ so especially this Tryall by Death and by the losse of our bodily Lives of all Crosses to be taken up for the Name of Christ this is the hardest to take up Therefore Luke 14. 26. our Saviour speaking of sundry things dear to us which are to be denied and forsaken for Christ's sake nameth the forsaking of Life in the last place as hardest of all If any man saies he come unto me and hate not his Father and Mother Wife and Children c. yea and his own Life also he cannot be my Disciple Hence it is that not onely the wicked but even the Saints of God have sometimes been loath and unwilling to lay down their lives for Christ as Peter Joh. 21. 18. So some of the Martyrs for a time c. Reason Reason 1. Bodily life is dear and precious to us by Nature above all other temporal and earthly blessings enjoyed in this World Job 2. 4. Satan knew this that Skin for skin yea all that a man hath will he give for his life Therefore it must needs be hard for a Christian to overcome this natural love of life and to be content to part with it for Christ's sake 2. Death is terrible and fearful to us by Nature Flesh and Blood of it self doth abhor and shun it yea not onely corrupt Nature but pure Nature shunneth death as an enemy to it as we see in Christ himself praying that the cup
2 Observ 2. That there is a distinction of Persons in the God-head Though there is but one God and one Divine Nature and Essence yet this one Nature is distinguished into several Persons There is the Father who is the first Person and there is the Son the second Persion who is partaker of one and the same Glory with the Father as our Saviour himself here sheweth So also there is the Holy Ghost the third Person in the God-head as appeareth by other places of Scriptures although he be not here expresly named 1 Joh. 5. 7. There are three which bear Record in Heaven the Father the Word and the Holy Ghost and these three are one Note that though these three Persons be truly and really distinguished one from the other and have distinct and incommunicable properties by which they differ so as the Father is not the Son or the Son the Father c. yet they are not divided or separated one from the other but are most nearly united together within themselves being all but one and the same Nature and Essence But I will not here insist further upon this Use Use To confirm our Faith in this Mystery and Doctrine of the distinction of Persons in the God-head and to teach us how to conceive of God in our prayers and other Worship which we perform unto him namely as one God in Essence and Nature distinguished into three persons c. Thus labour to think of God yet withall take heed of troubling and distracting of our thoughts in time of prayer or other religious Duties with curious speculations about this distinction of Persons in the Trinity lest it hinder our Affections in prayer c. It followeth With the holy Angels Observ The excellent nature and quality of the good Angels that they are most holy and pure Creatures perfectly holy and free from all spot of Sin and that by vertue of their first Creation Acts 10. 22. Cornelius was warned from God by an holy Angel Therefore they are sometimes called Saints Deut. 33. 2. The Lord at the giving of the Law came from Mount Sinai he came with ten thousands of Saints c. So Jude ver 14. For this cause they used to appear in white Apparrel to shew the purity of their Nature c. Use 1 Vse 1. See the excellent state of the Saints after this Life Eph. 5. 27. like the Angels free from sin c. Matth. 22. 30. Long for that estate to be rid of Sin So Paul Rom. 7. 24. Vse 2 Vse 2. See the excellency and dignity of the Saints of God in this Life in that they have these holy Angels to attend upon them for their good and to protect them from evil Hebr. 1. ult Are they not all ministring Spirits sent forth to Minister for them who shall be Heirs of Salvation See Psal 34. And Psal 91 Great comfort to the Godly against the contempt of the World c. Psal 16. The excellent of the Earth Use 3 Use 3. Teacheth us to imitate this holiness and purity of the Angels striving to resemble and become like unto them in some measure even in this Life that so we may be perfectly like unto them after this Life in Heaven which otherwise we cannot be we must first be Saints on Earth before we can be Saints in Heaven Labour therefore to know and feel our selves in some measure truly sanctified in this Life and to shew forth the Fruits of Sanctification in our Lives purging our Hearts and Lives more and more from the corruption of Sin 2 Cor. 7. 1. Let us cleanse our selves from all Filthinesse of Flesh and Spirit perfecting Holinesse c. The more we do this the nearer we come to the holy Nature and Life of the Angels in Heaven We pray that we may do God's Will on Earth as it is done in Heaven by the holy Angels and Saints and this is one principall part of the Will of God that we should hate sin and be holy in all manner of Conversation 1 Thess 4. 3. This is the Will of God even your Sanctification c. Use 4 Use 4. For admonition to look to our outward carriage and behaviour at all times that it be holy and religious forasmuch as we are before the Angels of God which pitch their Tents round about us and do take notice of our outward behaviour what it is Now they being so perfectly holy and pure cannot but hate all sin and profaness in word and deed therefore take heed of such carriage lest we grieve and offend the holy Angels They are said to rejoice in the conversion of a Sinner therefore they are grieved to see sin committed c. Take heed therefore of all profaness in word and deed be careful to carry our selves in all holy and seemly manner considering that the Angels of God which are perfectly holy and pure do continually behold our outward Conversation If we could with bodily eyes see those glorious Creatures the holy Angels which encamp about us how would their presence curb us from Sin and cause us in all holy and reverent manner to carry our selves wheresoever we become Now it is as certain That they are about us and do take notice of our wayes as if we did see them in bodily shapes Therefore look to our behaviour before them c. Especially in the publick Congregation where they are in special manner present to behold what is done 1 Cor. 11. 10. Women must be decently covered because of the Angels Finis Octavi Capitis CHAP. IX Mark 9. 1. And he said unto them Verily I say unto you that there be some of them that stand here which shall Mar. 19. 1625. not taste of Death till they have seen the Kingdom of God come with Power THE principall parts of this Chapter are these 1. The History of our Saviour Christ's transfiguration before certain of his Disciples in the Mount unto ver 14. 2. His miraculous casting of the Devil out of a Child that was possessed from ver 14. to the 30. 3. His foretelling of his Passion and Resurrection to his Disciples from ver 30. to the 33. 4. His private teaching of the Doctrine of humility to his Disciples from ver 33. to 38. 5. Lastly A further discourse which he made to his Disciples teaching them sundry other points of Christian Doctrine and Practice from ver 38. ad finem Capitis Concerning the first The Evangelist mentioneth 1. Our Saviour's prediction or foretelling of his transfiguration ver 1. 2. The actual accomplishment of it ver 2 c. And he said unto them c. These words have dependance upon the latter end of the former Chapter being the conclusion of that excellent Speech or Doctrine delivered by our Saviour unto his Disciples and the Multitude touching the bearing of the Crosse in this Life for Christ's sake For having taught them the necessity of the Crosse and used forcible Reasons to move them to take
at the first appearing of it yet so as at length it did in speciall manner overshadow Moses and Elias namely by inclosing and compassing them about and so separating them from Christ and taking them away out of the Disciples sight Luke 9. 34. They feared as they entered into the Cloud that is the Disciples feared when they saw Moses and Elias enter into the Cloud and ready to be taken out of their sight Quest 1 Quest 1. Wherefore or to what end was this extraordinary and miraculous Cloud now sent and caused to appear over Christ and those that were with him in the Mount Answ Answ For sundry Causes or Ends. 1. That it might be a sensible Sign and Token of the extraordinary presence of God that is of God the Father and to shew whose Voice it was that was immediately uttered out of this Cloud that so they might hear it with more attention and reverence So at other times God used to testify and manifest his presence by causing some speciall and extraordinary Cloud to appear sensibly as at the giving of the Law on Mount Sinai Exod. 19. 16. And when Solomon had builded the Temple the Lord shewed his speciall presence there by the filling the House with a Cloud 1 King 8. 10. See Psal 97. 2. 2. That by means of this Cloud appearing that heavenly Voice of God the Father which was now immediately to be uttered touching Christ might the more easily be uttered and sounded forth in the hearing of the Disciples 3. That by this Cloud Moses and Elias might be suddenly taken away and conveyed out of the Disciples sight ut suprà dictum 4. This Cloud was sent to cover and hide the unspeakable Glory of God the Father and of Christ and of Moses and Elias from the sight of the Disciples lest otherwise their eyes should be too much dazled and their minds too much astonished with the beholding thereof 5. Lastly It is probable That this Cloud was sent to curb and restrain the Disciples from too curious prying into that heavenly Glory of Christ and of the Saints further then was fit for them as yet to do Therefore as they saw not the first beginning of Christ's Glorious Transfiguration nor the manner of the first appearing of Moses and Elias for they were then fallen asleep as hath been shewed before so neither were they suffered to see the particular manner of the ceasing of Christ's Glory nor of the departure of Moses and Elias by reason of this Cloud over-shadowing them Quest 2 Quest. 2. Why did God the Father now testify his presence by a bright or shining Cloud seeing at other times the Lord used rather to appear in a dark or black Cloud as at the giving of the Law on Mount Sinai c. Answ Answ Because this bright and glorious Cloud was most suitable to the present occasion that is to the glorious Transfiguration of Christ Observ 1 Observ 1. See the great Power of God That he is able not onely to work by ordinary means but also to create new and extraordinary means and instruments for the effecting and manifesting of his Will As here he created this Cloud extraordinarily c. And thus he doth in two cases 1. In shewing mercy to his Church and People See Exod. 13. 21. So he created the Manna and Quailes in the Wildernesse 2. In punishing the wicked So he created new Instruments of Vengeance upon Pharoah Exod 9. and 10. Use 1 Use 1. Terrour to the wicked living in their sins without Repentance They shall feel the wonderful Power of God executing Wrath and Justice upon them in this life and after this life Hebr. 10. 31. it is a fearfull thing to fall into the hands of the living God And Psal 90. 11. Who knoweth the power of thine Anger c. God is able to make new Creatures to be Instruments of his Vengeance upon the Wicked as he did in punishing Pharoah c. Let this move such now to repent Use 2 Use 2. Comfort to the godly at all times but especially in times of trouble and distress outward or inward The Lord being of such wonderful Power is able to help strengthen and deliver them either by means or without means If ordinary means fail he can create new and extraordinary c. Think of this Almighty Power of God in our greatest distresses and by Faith rest on it for help comfort deliverance So Dan. 3. 17. Our God is able c. Ephes 3. 20. Above all we ask or think So our Saviour himself Mark 14. 36. Father all things are possible to thee c. Vse 3 Vse 3. Teacheth us to fear offending this God who is of so great and wonderful Power to punish Sinners Psal 4 4. Tremble and sin not Luke 12. 4. Fear not them that can kill the body but him that hath power to cast into Hell If we fear to displease a mortal man whose breath is in his Nostrils because he is perhaps a man of Power or Authority How much more ought we to fear and stand in awe of the living God to beware of offending him by Sin who is so powerful to punish us able to muster all Creatures against us yea to make new Creatures as Instruments of his Wrath. Jer. 10. 6 7. Observ 2 Observ 2. Though God the Father did now sensibly manifest his presence in the Mount with Christ and those that were with him and did speak to them audibly yet he did not appear in any distinct form or shape either of Man or any other living Creature but onely testified and declared his presence by a bright Cloud over-shadowing Christ and those that were with him Whence we may gather that neither the â—od-head it self not the Persons in Trinity can be expressed or resembed by any outward form or shape of Man or of any Creature and therefore that we ought not to frame or make to our selves any Image or Picture to express the Nature of God or of any Person in the God-head Isa 40. 18. To whom will ye liken God Or what likeness will ye compare unto him For this very cause when the Lord did sensibly appear or manifest his presence unto men he did usually forbear to appear in any visible shape or form thereby to teach us that he would not have us to frame to our selves any Image or Shape of any Creature thereby to resemble either the Nature and Essence of God or any Person in Trinity So Deut. 4. 15. Take good heed to your selves for ye saw no similitude on the day that the Lord spake to you in Horeb c. lest ye corrupt your selves and make you a graven Image the similitude of any figure the likeness of Male or Female c. So also at this time of Christ's Transfiguration God the Father manifesting his presence did not appear in any visible form or shape but onely shewed his presence by a miraculous Cloud to shew that the Persons in Trinity cannot
be expressed by any visible shape neither ought we at any time to go about to express or resemble them by any such form or shape Object Object God hath appeared to men in visible forms or shapes as to Abraham in the form of a Man Gen. 18. and to Jacob when he wrestled with him Gen. 32. 24. So to Daniel in Vision he appeared in the form of an ancient King sitting on his Throne Dan. 7. 9. and Mat. 3. the Holy Ghost descended on Christ at his Baptism in the shape of a Dove Answ Answ 1. Those shapes or forms were not assumed or used to express the Nature and Essence of God or the Persons in Trinity but onely as symbolical Tokens of God's presence for that time in which he so appeared 2. Though God himself may appear in what form he pleaseth at some times and for special causes yet we may not so resemble or express him by any Image because he hath forbidden us so to do as in the second Commandment and else-where in his Word Vse Use See by this the gross sin of the Papists presuming to make and use Images and Pictures of the Trinity as of God the Father in the shape of an old man of the Holy Ghost in the form of a Dove So also they make Images of Christ to express his Person and for religious Adoration Observ 3 Observ 3. This Cloud being sent to cover and hide the Divine Glory of Christ and the Glory of Moses and Elias from the Disciples sight and so to curb and restrain them from curious searching and prying into that Glory further than was fit for them This may teach us that we ought not curiously to search or pry into the Knowledge of those things which God hath hid from us and which are not fit for us to know and be acquainted with in this life but we must be content to be ignorant of them It is a learned Ignorance which becometh us For example We are not too curiously to search into the Nature and Essence of God or distinction of Persons or into the Decree and Counsel of God to find out the causes of it or into the Glory and Majesty of God or of Christ or into the Nature and Quality of that heavenly life to come c. I say we are not too curiously to search into these things or to desire to look or pry into them further than is fit for us that is to say further than we have light and warrant from the Word of God So far as we have ground from it we may and ought to search after these things but we must not be wise above that which is written 1 Cor. 4. 6. We must not desire to understand above that which is meet to understand but to be wise unto sobriety Rom. 12. 3. To this end remember what is said Deut. 29. Secret things belong unto the Lord our God but those things which are revealed belong unto us and to our Children for ever c. For this cause Exod. 19. 21. at the giving of the Law on Mount Sinai the People were straitly charged not to come too near the Mountain to gaze that is curiously to pry or look into the Glory of God then appearing in the Mount No more must we come too near the Majesty of God to gaze or pry into those secrets which he hath hid from us but we must keep within the bounds he hath set us in his written Word Mark 9. 7. And there was a Cloud that over-shadowed them and a Voice came out of the Cloud saying This is July 2. 1626. my beloved Son hear him NOW followeth the special Adjunct or Circumstance which accompanied the former miraculous Apparition of the Cloud c. viz. The heavenly Voice uttered out of that Cloud Where 1. Consider the manner of uttering this Voice It came out of the Cloud 2. The matter it self uttered or spoken by it This is my beloved Son hear him Of the first A Voice This was the Voice of God the Father the first Person in Trinity as may appear partly by the words uttered in which he calleth Christ His Son This is my beloved Son c. and partly by 2 Pet. 1. 17. where it is said plainly That he received from God the Father Honour and Glory when there came such a Voice to him Came out of the Cloud that is It was uttered or sounded from Heaven through the Cloud and that in sensible manner so as it was plainly heard of the three Disciples unto whom it was especially directed 2 Pet. 1. 18. This Voice which came from Heaven we heard when we were with him in the holy Mount Now whether this Voice were uttered by the immediate Power of God or by the Ministry of some Angel as sometimes the Lord used to speak unto men is not expressed and therefore uncertain although it seems probable that it came immediately from God 2 Pet. 1. 17. it is said to come from the excellent Glory See Dr. Willet on Exod. 19. 19. Quest Quest Why was this Voice of God the Father uttered through the Cloud and not directly and immediately from Heaven Answ Answ That the Disciples might be the better able to hear it without being too much astonished and over-whelmed with fear Therefore the Cloud was caused to come between them and the glorious presence of God to mitigate the terrour of his presence and of the Voice which was uttered by him For if they were so astonished at the hearing of this Voice notwithstanding that it was conveyed to them through the Cloud that they fell on their faces to the ground Mat. 17. 6. how much more would they have been terrified if they had directly and immediately seen the Majesty of God and heard his Voice from Heaven without any Cloud coming between Observ Observ See here the goodness and mercy of God toward his Saints in this life in that he doth reveal and manifest his Will to them in such sort as they are capable thereof and by such wayes and means as they are able to bear Herein he graciously stoopeth to our Infirmity Hence it is that the Lord in revealing Himself and his Will to his Saints hath not used to appear and speak to them immediately and directly from Heaven for then they could not have endured either the sight of his Glory or to hear his terrible Voice but his manner hath been to instruct and teach them mediately that is to say by some instrumental cause or mean either ordinary or extraordinary coming between himself and them As for example either by the Ministry of Man as he doth ordinarily or else by the Ministry of Angels appearing and speaking in his Name as he did often both in the Old and New Testament or else by extraordinary Visions and Dreams sent unto men or else by manifesting his presence by some sensible Sign and Token and so speaking unto men as he did here unto the Disciples out
because he was begotten of God the Father from Eternity Therefore Joh. 5. 18. he called God his own Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Rom. 8. 32. Quest Quest How was Christ the Son of God begotten of God the Father from everlasting Answ Answ This is a high mystery of Faith impossible to be fully conceived or uttered yet that we may in some measure conceive of it aright we must know that Christ is said to be begotten of God the Father because he did from everlasting receive the beginning of his Person from the Father after an unspeakable manner I say he received the beginning of his Person from the Father not the beginning of his Essence or Divine Nature for that he hath of himself and from himself as well as the Father He is God of himself but he hath the beginning of his Person from the Father so that he is begotten of the Father not as he is God simply but as he is the Son Observ 1 Observ 1. The truth of Christ's God-head that he is not onely true Man but true and very God in one and the same Person yea equal with God the Father in respect of his Divine Nature and Essence See this Point proved Chap. 1. ver 1. Use 1 Use 1. To strengthen our Faith in this main Point of Doctrine and Article of Christian Faith touching Christ's God-head and to move us to hold and maintain the same against all Hereticks who have denied or opposed it either in ancient or latter times In the ancient times of the Church near unto the Age of the Apostles this Doctrine was greatly opposed by sundry wicked and blasphemous Hereticks as Ebion Cerinthus Arrius c. who stirred up great troubles and bloody persecutions against the true Church for maintaining this truth of Christ's God-head and eternal Generation from the Father And it is God's great mercy to us in these times that the Church is not troubled with such dangerous Hereticks as heretofore for which it behoveth us to be thankful Vse 2 Use 2. Hence gather That he is that true Messiah foretold by the Prophets and appointed of God to be our Saviour in that he is both God and Man in one and the same Person For such a one was the true Messiah to be and so was he described by the Prophets as Isa 9. 6. To us a Child is born c. His Name called Wonderfull Counsellor the mighty God c. And Isa 7. 14. He must be Immanuel God with us that is God incarnate c. Now then this Jesus the Son of the Virgin Mary being such a person as is both God and Man this proves him to be the true and onely Messiah or Christ ordained of God to be our Saviour and Redeemer The sum of the Gospel is that Jesus is the Christ Joh. 20. ult These are written that ye might believe that Jesus is the Christ the Son of God c. We must therefore imbrace him alone as our onely Saviour seeking Salvation in him alone c. Use 3 Use 3. See the cause why the Death and Sufferings of Christ though but short yet have sufficient Power and Vertue in them to satisfie God's Justice for the eternall punishment of our Sins and to procure and purchase God's favour and eternall Life for us namely because of the dignity of his Person that Dyed and Suffered for us being the Son of God and God himself c. See Hebr. 9. 14. called precious Blood The Blood of God Acts 20. 28. Use 4 Use 4. Teacheth us further That Christ is a most powerfull and sufficient Saviour c. See Chap. 1. ver 1. Mark 9. 7 8. And there was a Cloud c. Aug. 6. 1626. Observ 2 Observ 2. CHrist being the Naturall Son of God by eternall Generation by this we may see how such as are by Nature Children of Wrath do come to be Adopted and made the Children of God namely by believing in Christ the Naturall Son of God This is the way and there is none other Joh. 1. 12. As many as received him to them gave he power to become the Sons of God even to them that believe on his Name And Ephes 1. 5. we are said To be predestinated unto the Adoption of Children by Jesus Christ c. Gal. 3. 26. Ye are all Children of God by Faith in Jesus Christ. Reas 1 Reas 1. By Faith in Christ true Believers are most nearly united and joyned to Christ in a spirituall manner They become one with him and he with them They become Members of his Body Flesh and Bones Ephes 5. 30. Therefore they cannot but have one and the same heavenly Father with him they cannot but be his Brethren Rom. 8. 29. He is said To be the first-born among many Brethren Reas 2 Reas 2. By Faith Believers do apprehend and apply Christ's Righteousness whereby they are justified before God and being justified they are also adopted as Children c. Use 1 Vse 1. See what is to be done of all such as are yet in their Naturall estate and out of Christ Labour for true Faith whereby to believe in Christ and so to become one with him that in him thou mayst be accepted and as righteous adopted as the Child of God Thou must first be joyned by Faith to him that is the Natural Son before thou caust be an adopted Child of God by Grace Labour then for some measure of this Faith in Christ the Son of God that in him thou mayest also be accepted as the Child of God by Adoption To this end thou must have a true feeling of thy Naturall misery without Christ that in thy self thou art a Child of Wrath and not to only feel this but to be truly humbled for it c. Then thou must hunger and thirst after Christ and his Righteousnesse and God hath promised to satisfie thee therewith Matth. 5. 6. This very hungring and thirsting after Christ is accepted of God as a degree of Faith and upon this Faith he will accept thee in Christ as his Child Then being the Child of God thou art also sure to be an Heir of his heavenly Kingdom Rom. 8. 17. If we be Children then Heirs Heirs of God and Joynt-Heirs with Christ c. Use 2 Use 2. Comfort to true Believers being by Faith joyned to Christ the Naturall Son they must needs be Children by Grace and Adoption As certainly as Christ is the Naturall Son of God so certainly art thou his adopted Child c. no cause to doubt our Adoption built on a sure Foundation Now how great a priviledge is this to be a Child of God the greatest in the World 1 Joh. 3. 1. Observ 3 Observ 3. In that Christ our Saviour is the true and naturall Son of God we may hence take notice of the unspeakable love of God shewed to us and to the rest of his true Church and faithfull People and the great desire and care he had of our
thing contained in the words viz. That Christ is the beloved Son of God This is my beloved Son The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie one that is dearly or entirely beloved Sic Kemnit Harm Lib. 2. Cap. 17. pag. 22. So that hereby is noted out a speciall and singular love of God the Father unto Christ his Son See before Chap. 1. ver 11. Doctr. Christ Jesus the Son of God is in speciall and singular manner beloved of God the Father Esay 42. 1. Behold mine Elect in whom my Soul delighteth Matth. 17. 5. In whom I am well pleased Col. 1. 13. Called the Son of his love Typified in Solomon who was called â—edidiah 2 Sam. 12. 25. which signifies the beloved of the Lord. Now the greatness of this love of God the Father unto Christ may appear 1. By the eternity of it Joh. 17. 24. Thou hast loved me before the Foundation of the World To be understood of Christ not onely as God but as Mediatour because from eternity he chose and ordained him to that Office c. 2. By the speciall Effects of it manifested toward the Person of Christ 1. By conferring on the humane Nature of Christ perfection of all Gifts and Graces above Men and Angels Psal 45. 7. God thy God hath anointed thee with the Oyl of gladness above thy Fellows Joh. 3. 34. God giveth not the Spirit by measure to him 2. By committing unto him absolute Power and Authority over all Creatures in the World and especially over the true Church to Rule and Govern it Joh. 3. 35. The Father loveth the Son and hath given all things into his Hands 3. By advancing the Person of Christ unto fulness of Glory with himself in the third Heavens Joh. 17. 24. That they may behold the Glory which thou hast given me for thou lovedst me before the Foundation of the World Phil. 2. 9. Use 1 Use 1. See here again the unspeakable love of God to us in giving not onely his Son but his most dearly beloved Son unto Death for our Salvation Use 2 Use 2. See the Ground and Cause of all that love wherewith God the Father doth imbrace his Saints and Faithfull Children in Christ namely that speciall and singular love which he beareth first unto Christ himself Ephes 1. 6. He hath made us accepted in the Beloved that is in Christ who is in speciall manner beloved of God the Father Joh. 17. ult I have declared to them thy Name c. That the love wherewith thou hast loved me may be in them c. that is toward them So that God's love is first towards Christ and then in him and for his sake towards all Believers in Christ See then the certainty of God's love to us if we be true Believers in that it is built upon so sure a Ground viz. His love to Christ which is most certain and cannot fail or cease to be at any time Great comfort to us though in our selves by Nature we are odious to God by reason of our sins yet in Christ we are sure of his love yea of his speciall and singular love such as he beareth to Christ himself so as he may as soon hate Christ or cease to love him as he can hate or cease to love us being so nearly knit unto Christ as we are yea being one with him c. Use 3 Use 3. See what is to be done of all that would be partakers of God's speciall love and favour and consequently be assured of pardon of their sins and eternall life they must labour for true Faith in Christ the Son of his love that so in him and for his sake they may be accepted and beloved of God By Nature we are enemies of God and he our enemy we are odious and hatefull to him by reason of our sins Now there is no way to be reconciled to him and to recover his love and favour but by Christ who is the beloved Son in whom onely he is well pleased with Sinners Labour then for true Faith in Christ that thou mayst in him be accepted and beloved of God To this end labour first to be humbled in the sense of thy sins which make thee odious to God causing hatred enmity between him and thee Then being sensible of thy sins and truly humbled for the same this will drive thee to Christ causing thee to hunger and thirst after his Merits and to strive by Faith to lay hold on him that so in him thou mayst be received into God's love and favour Use 4 Now being thus beloved of God in Christ we are most happy and blessed for God's love in Christ is the Fountain of all good and of all blessings Spiritual and Temporall which come from God to us His love to us in Christ is not barren or fruitless but most fruitful He cannot but shew his love to us continually by doing us good by caring and providing for us all Necessaries for Soul and Body by supplying all our wants we cannot want that is good for us Psal 34. As an earthly Father loving his Child c. Use 4. A ground of Faith to us in all prayers which we make to God in the Name and Mediation of Christ and by vertue of that Intercession which he now maketh for us in Heaven For seeing God the Father doth so dearly love Christ he neither can nor will deny him any thing which he requesteth for us neither will he deny us any thing that is good for us which we request in the Name for the Merits and Intercession of Christ As therefore it is no small comfort to one having a suit to the King if he have a Friend in the Court to speak for him especially if he have the King 's principall favourite on his side So here c. Mark 9. 7. Hear Him Aug. 20. 1626. NOW followeth the second thing contained in these words uttered by the Voice of God the Father from Heaven touching Christ viz. The Precept or Commandment given to the Disciples to hear him Now these words seem to have Relation unto that place Deut. 18. 15. where the Lord promiseth by Moses that he will in time to come raise up unto his Church a great and eminent Prophet like unto Moses and withal requireth that his People should hearken to the teaching of that Prophet yea he threatneth to require it of every one that shall refuse to hear him Ver. 19. Now this Prophet was Christ himself the true Messiah who was a long time after to come in the Flesh and in his own Person upon Earth to execute the Office of a Prophet or Teacher in the Church and therefore God the Father speaking here from Heaven touching Christ willeth the Disciples to hear him thereby implying that he was indeed that great speciall Prophet and Teacher of the Church who was so long before promised to be sent or raised up to teach the Church and therefore seeing he was now
humiliation for sin tears do usually follow more or less Mark 9. 24. And straightway the Father of the Child cryed out and said c. May 20. 1627. THese words as ye have heard contain an earnest prayer or supplication of the father of the Lunatick child which he offered up to our Saviour Christ for himself In which prayer three things were propounded to consider 1. The time when or how soon he made this prayer straightway after our Saviour had in the former verse promised to grant his petition for his son upon condition of his Faith 2. The manner of his praying 1. With earnestness Crying out 2. With much humiliation Expressed by tears 3. The matter of his prayer containing two things 1. A profession of his Faith Lord I believe 2. A petition for help against his Unbelief Of the two first Points I have spoken viz. The circumstance of time and manner of his praying Now followeth the matter And first the profession of his Faith Lord I believe Our Saviour requiring in the former verse that he should believe that is by true Faith rest upon his Power and Goodness for the working of this Miracle in casting the Devil out of his son here-upon feeling some Faith in his own heart though but weak as yet he now takes occasion to profess this his Faith unto Christ And this confession no doubt he maketh out of a true feeling of the Work of Faith begun in his heart Observ 1 Observ 1. Wheresoever true Faith is in any measure wrought there it is sensibly felt and perceived by those in whom it is so as by experience they do know and are able truly to professe that they do believe yea though his Faith be but newly begun in them and as yet very weak yet upon tryall and examination of their own hearts they do find and feel it in themselves and are able truly to professe it So here the father of the Lunatick child though Faith was but newly conceived in his heart and as yet very weak yet being occasioned by the former words of Christ to examine his heart he doth there find and feel it in some measure and is able truly to profess it to be in him 2 Cor. 4. 13. The Apostle saith We believe and therefore speak which shews That himself and other true Believers do know know and feel their own Faith and are able out of true knowledge and experience to profess it to others 2 Tim. 1. 12. I know whom I have believed c. If he knew whom he had believed then he must needs know his own Faith by which he did believe Now this Point must be understood with some exception or limitation For although true Faith is felt and known of those in whom it is yet not at all times for sometimes it may and doth lye hid and is not perceived by those in whom it is As 1. At or about the time of a Christians first Calling or Conversion when Faith is in the seed or first conception as it were In this case sometimes it is so weak and in so small a degree That it is hardly or not at all perceived by the Believer As the faculty of reason in an Infant c. 2. In time of some great inward tryall and temptation when Faith is much assailed with contrary doubtings and unbelief which do sometimes so prevail against it for a time that it is not for the present felt or perceived by those in whom it is as in Job David c. 3. At such time as a Christian hath been or is negligent in searching and examining his own heart to find out his Faith and come to the feeling and discerning of it In this case it often lyeth hid and is not sensibly perceived for the present But at all other times ordinarily he that hath true Faith in his heart in any measure doth know and feel that he hath it and can truly affirm and profess the same Use 1 Use 1. To confute the Papist's teaching that a Christian in this Life cannot by an ordinary Faith without special Revelation know or be assured that he is in the state of saving-Grace But if it be so that every true Believer either doth or may know and feel without extraordinary Revelation his own Faith then may he know and be assured That he is in the state of Grace and Salvation Use 2 Use 2. This should teach us not to rest in a bare opinion or profession of Faith as many do but 2 Cor. 13. 5. to examine our hearts what experimental knowledg and feeling we have of that Faith which we profess or think to be in us If none at all then is there no Faith in thee for where true Faith is it is alwayes felt and sensibly perceived by the person that hath it more or less and at one time or other as all saving-Grace So Faith is of the nature of fire or light which cannot be altogether hid or smoothered so as it be not perceived A Christian cannot have Faith in his heart and not feel it more or less one time or other at least when he doth enter into a thorough search and tryall of his heart to find out and discover it See then that thou so do not thinking it enough to have Faith but labour to feel it in thy self and the work of it for it is a working Grace 1 Thess 1. 3. without this no comfort in having it Observ 2 Observ 2. True Faith ought not to lye hid or buried in the heart but to shew it self by outward profession with the mouth as occasion is offered See before chap. 8. ver 29. Vse Use See by this the truth and soundness of our Faith Look whether we be ready and forward on all good occasions to profess and testify our Faith outwardly to the Glory of God and Edification of others by our example If no care or conscience to do this at due times and when thou art called and mayst do good thereby then is there no Faith in thee Now followeth his petition for increase of his Faith Help thou my Unbelief That is Do thou by thy Divine Power confirm and strengthen my weak Faith For so by Unbelief he doth understand not a totall want of Faith for then he should contradict and confute himself by denying what he had before professed touching his Faith but a weak feeble and imperfect Faith which he yet felt in himself not such Unbelief as did prevail against Faith but such as was resisted and opposed by Faith Observ 1 Observ 1. True Faith may stand with some degree of the contrary sin of Unbelief yea it is allwayes joyned with it as it was with this party so with all other Believers Faith and Unbelief are mixed together in them Even in the Apostles themselves as appeareth by our Saviour's reproving them for their weakness of Faith Matth. 8. 26. O ye of little Faith Yea in Peter himself Matth. 14. 31. And
the Son c. seeing this sending doth imply a superiority of power c. Now there is no superiority or inferiority of Power or Authority amongst the persons in the Trinity but they are all equall Answ Answ 1. Câ—râ—st is to be considered of us two wayes 1. As he is God in respect of his Divine nature and essence and so he is equall with God the Father 2. As he is Mediatour as God incarnate or made man and in respect of his Office now thus he is inferiour unto the Father and that by voluntary submission of himself to take on him this Office and thus he â—s said to be sent of God the Father 2. The Calling or sending of Christ to be Mediator is the joynt action of all the three persons alâ—hough it is in Scripture attributed to God the Father as being the first person in order of beeing and of working Observ 1 Observ 1. That the love and honour that is shewed unto Gods Messengers which are sent of him unto us is shewed unto God himself Therefore our Saviour here sayes That whosoever should receive him that is shâ—w love and respect to him while he lived on earth the same should be accounted to receive and honour God the Father who sent him into the World Now that which Christ here speaketh of himself as he was a Messenger sent from God into the World the same is true of all other Messengers of God which he sendeth unto us that look what love and respect or honour we shew to them the same we shew to God himself who sends them unto us Joh. 13. 20. Verily verily I say unto you he that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me Use Use See then how carefull we should be to shew all due love and respect to Gods Messengers and Ministers sent unto us to do his Message that is to teach and reveal his will unto us seeing the love and honour we shew to them is shewed unto God himself who sends them and so doth the Lord himself accept and take it As on the contrary he takes it as a dishonour to himself when his Messengers and Ministers are either hated or dishonoured and despised Luke 10. 16. He that despiseth you despiseth me c. Take heed therefore of this reigning sin of these times and on the contrary remember and think often of that exhortation of the Apostle 1 Thess 5. 12. We beseech you Brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their works sake and be at Peace among your selves Observ 2 Observ 2. That Christ Jesus our Saviour did not take upon him the Office of a Mediator of himself without a Calling but he waâ— Called and appointed thereunto of God the Father he was sent of his Heavenly Father into the World to execute that Office Joh. 6. 27. Him hath God the Father Sealed that is appointed him to the Office of a Mediator Hebr. 5. 5. Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son c. Joh. 8. 42. I proceeded forth and came from God neither came I of my self but he sent me Use 1 Use 1. This teacheth us herein to follow Christ's example not thrusting our selves into any Office Calling or Action whatsoever without a lawfull Calling and warrant from God himself but first to be assured in our Consciences that we are thereunto designed and appointed of God And this assurance must be in two things 1. That the Calling Office or Action which we take upon us be in it self lawfull and good 2. That we are thereunto lawfully Called and appointed being qualified and fitted of God in some measure with gifts for the same Especially this is true of those Callings and Offices that are most weighty and important as the Calling of the Ministry that none ought to enter into it without warrant from God that is untill he find himself in some measure furnished with Gifts fit for that Calling that so he may have the seal of his Calling in his own Conscience c. Then shall he be able to perform the Duties of that Calling with comfort and to go therein with courage and constancy notwithstanding all difficulties and troubles and dangers c. He may look for Gods Protection c. So in every other Calling Psal 91. 11. Use 2 Vse 2. Hence gather that God cannot but accept and be well pleased with all that Christ did and suffered for us as Mediator and in the work of our Redemtion in that he did and suffered nothing but by speciall Calling and appointment from God his Father who Ordained and sent him into the World for this end to work our Redemption by dying and suffering for us which being so God could not but accept well of his death and sufferings as a satisfaction for our sins which is matter of great comfort to us c. See before upon ver 12. of this Chapter Observ 3 Observ 3. The great and unspeakable love of God towards us and care of our Salvation in that he Called and sent his Son Christ Jesus into the Word to be our Mediator and to work the work of our Redemption 1 Joh. 4. 9. In this was manifested the love of God towards us because that God sent his onely Begotten Son into the World that we might live through him This Calling and sending of Christ to be our Mediator and Redeemer doth exceedingly commend the love of God towards us especially if we consider that he Ordained him to this Office from everlasting before the Foundation of the World even before we had sinned or had Beeing he provided a remedy for us against sin to deliver us from it and that such a remedy as this even the sending of his own and onely Son to dye for us and that when we were sinners being so far from desiring or deserving this love that we were his enemies All this considered together how doth it set out the greatness and infiniteness of Gods love unto us and his most earnest care and desire of our Salvation and that we should not perish in our sins and it shews the truth of that which the Lord himself professeth of himself Ezek. 33. 11. As I live saith the Lord God I have no pleasure in the death of the wicked but that he turn from his way and live c. Use 1 Use 1. To work in us true love to God again who hath so loved us and shewed his love in sending his own Son to redeem us being lost and being his enemies c. If this be duely considered it cannot chuse but draw our hearts to love the Lord again and that not with an idle or barren love but as his love was fruitfull to us so it being felt in our hearts it will cause us to shew our true
and of being humbled in our selves Now followeth the reason of our Saviour's reproof or expostulation with the young man for calling him good in these words There is no man good but one that is God From which words two Propositions or Points of Doctrine do arise 1. That there is no meer man that is absolutely and perfectly good of himself 2. That God alone is of himself absolutely and perfectly good Of these two points in order Of the first two branches of the Doctrine 1. That no meer man is good of himself 2. That no man is absolutely or perfectly good Both these to be proved or shewed severally Of the first It may appear by this that all the good in man is from God whether natural or Spirituall good 1. Natural as man is God's creature receiving his whole nature and being from God the Creator Now all the goodness of the Creature is from the Creator alone and not from it self Gen. 1. ult God saw all that he had made and it was good c. Therefore the goodness of man is not of or from himself but from God alone As he hath his nature and essence so all the goodness of it from God his Creator 2. All Spiritual goodness in man is from God Jam. 1. 17. Phil. 2. 13. 2 Cor. 3. 5. Of the second proved Eccles 7. 20. There is not a just man upon Earth that doth good and sinneth not that is none perfectly just or good but all and every one tainted with evill and corruption of sin and so the goodness that is in them being mingled with sin is imperfect Jam. 3. 2. True of all mankind since Adam's fall 1. Of the unregenerate being yet in their natural estate Rom. 3. 10. There is none Righteous no not one c. ver 12. None that doth good c. 2. Of the Regenerate also in whom there are still some remnants of the evill and corruption of sin after their Regeneration and so the goodness and holiness that is in them is imperfect This Paul himself acknowledgeth Rom. 7. 18. I know that in me that is in my flesh dwelleth no good thing The best of Gods Saints are not perfectly good in this life but in part evill Luke 11. 13. If ye being evill know how to give good gifts unto your Children c. He speaks it to his own Disciples Use 1 Use 1. To confute two Jopish errours 1. Touching Freewill c. 2. The state of perfection in this life which they teach thâ—t some men indued with special Grace may keep the Law of God perfectly yea do more then the Law requireth c. But if they could do so they should be without sin and perfectly good the contrary whereof our Saviour here teacheth See Luke 17. 10. This also confuteth that perfection which the Anâ—â—aptists dream of in this life holding that the Regenerate sin not at all c. Vse 2 Vse 2. Seeing no man is good of himself but all the goodness of men both natural and Spiritual is from God this must teach us not to ascribe any goodness excellency or holiness to men simply of themselves neither to oâ—â— selves nor to others but to acknowledg all to come from God as the authour and fountain Though we may attribute goodness unto men in some sort and call them by the name of good men especially the Saiâ—â—s of God yet not so as if they were so in and of themselves nor so as to give the glory and praise of tâ—â— goodness unto the persons themselves but to God alone Much less are we to ascribe any goodness our selves simply or give glory to our selves for any goodness in us but denying our selves to give glory to â—od alone for all the good that is in us whether of nature or Grace c. Use 3 Use 3. The consideration of this that there is no goodnesse at all in us either natural or Spiritual of our selves â—d that which is in us being so imperfect and mingled with so great evill and corruption of sin should â—â—ve to humble us before God in sight and feeling of our estate and condition in our selves being emâ—ty ad void of all goodness in our selves both natural and Spiritual having nothing of our selves that is â—ny wâ—y good but all from God alone even our natural life and being for in him we live move c. Aâ—t 17. 28. much more all Spiritual good c. but of our selves no good at all not a good thought or â—â—rd 〈◊〉 Gen. 6. Every imagination of our heart is evill How should this humble us before God pulâ—â—ng dowâ— Pride and teach us to deny our selves and all conceipt of our selves or any good in us c. Again â—is shouâ—d also humble us one toward another when we consider what we are in and of our selves not one â—f us goâ—d or having so much as a spark of goodness of our selves much less perfectly good or free from in buâ—â—n the contrary all and every one of us tainted with much evill and corruption of sin even the best of us by nature and in our selves all alike and no difference as the Apostle sayes Rom. 3. All corrupt c. not one â—hat doth good no not one Learn from hence not to swell with Pride against one another not to contemâ— one another c. For who separateth thee as the Apostle sayes c. 1 Cor. 4. 7. Use 4 Use â— Seeing no man is perfectly good in this life but all tainted with the evill and corruption of sin see the â—use why all men in this life are subject to the evill of Affliction misery and troubles more or less none aâ—olutely or perfectly free from them It is because none are perfectly free from sin c. but all are tainted with it the whole world lyeth in the evill of sin therefore the whole world is full of Afflictions trouble calamities c. neither shall it ever be otherwise in this life no not with the best Saints of God they caâ— never be perfectly happy or free from misery or troubles â—ill they be perfectly good and free from spot of sin which shall never be till the life to come Let us then make a vertue of necessity and seeing there is none of us perfectly good but full of the evill and corruption of sin be content and willing to suffer the evill of affliction taking up our Cross and following Christ If he that had no sin of his own but was perfectly good did suffer so much for us much more should we be moved to bear our Cross with Patience considering the desert of our sins Mich. 7. 9. Use 5 Use 5. Seeing there is no man perfectly good but all are tainted with much evill of sin no mervail if one man be so apt as we see to oppress wrong and hurt another in body goods good name c. no marvail if the world be so full of wrongs injuries and abuses offered by one man to another so
of externall Justice Temperance Prudence Fortitude Chastity c. as Socrates Cato Aristides Fabricius c. Rom. 2. 14. The Gentiles which have not the Law do by nature the things contained in the Law c. Use Use For admonition to all Christians and Professors of Religion to take heed of resting in this that they have some good qualities or vertues in them which are amiable or praise-worthy in themselves before God and men but above all to labour for the true Sanctifying Grace of Gods Spirit and for the power of Religion and godliness without which all their Morall or civill vertues though never so good in themselves shall do them no good at all Though thou hast never so many good civill vertues or amiable qualities c. yet if thy heart be not yet truely changed and purged by Faith in Christ thy person is odious to God and all the good things and vertues in thee though in themselves they be good and amiable and such as God commandeth and alloweth for the matter of them yet as they come from thee being out of Christ they are no way pleasing but abominable to God Therefore first cleanse the Fountain and make the Tree good that the fruit may be truely good c. Observ 2 Observ 2. We may bear a kind of love to the persons of natural and unregenerate men void of true Sanctifying Grace though not simply as they are void of Grace yet in respect of those common gifts and good things which we see to be in them as in regard of the good parts or gifts of nature which God hath bestowed on them as sharpness of Wit Memory Strength or Comeliness of body c. or in regard of their Learning or knowledg in Arts and Tongues or in regard of those Moral or Civill vertues which are in them c. In these respects and for these good things or common gifts of God in them we may love and affect them though not with that speciall and singular love which we owe to the Saints of God yet with an inferiour and common kind of love in respect of the common gifts and graces of God which are in them Reason Reas We ought to love and esteem well of the gifts of God wheresoever we find and take notice of them and therefore even in natural and unregenerate persons See Jam. 1. 17. and in respect of these gifts and good things in them which come from God we may be affected with a kind of love to them and shew the same by tokens and testimonies thereof as our Saviour did to this young man by looking amiably upon him Gal. 6. 10. Let us do good unto all c. Now doing of good is a fruit of love therefore we are to shew a kind of love to all men even to such as are but natural men c. 1 Pet. 2. 17. Honour or esteem all men This cannot be without love in respect of the good things that are in them Samuel shewed much love to Saul though a wicked man by praying for him and mourning for him when for his sin of disobedience he was rejected of God from being King of Israel 1 Sam. 15. 1. It grieved Samuel and he cryed to the Lord all night And though the Lord do blame Samuel for mourning for him chap. 16. ver 1. yet not simply for mourning but for mourning so much and so long for him Caution Caution We are so to shew love to natural and unregenerate men for the good things in them that withall we be carefull not to shew any love or liking to their sins and corruptions or to countenance them therein Distinguish between their persons and the good things in them and between their sins and corruptions Observ 3 Observ 3. If our Saviour Christ loved this young man for his Religious care and forwardness to keep the Commandements of God from his youth and though it were but an external obedience as appeareth by comparing these words with the former then on the contrary he cannot but hate and abhor such as are careless negligent and unconscionable this way He cannot but hate such as are profane and wicked from their youth c. When any begin betimes to obey Gods Commandements even in their youth this procureth the love of Christ towards them c. As on the contrary profaneness and disobedience to Gods Commandements in young men and Children is odious unto Christ causing him to hate and abhor such Use 1 Use 1. Terrour to such as are profane and wicked even from their youth and childhood like those Psal 58. 3. living in gross sins of disobedience against God's Commandements Such are odious to Christ Jesus and he will shew his hatred by taking vengeance on them if they repent not See 2 King 2. 24. Vse 2 Use 2. Parents to train up their Children in the fear of God c. Now followeth the answer of our Saviour to the young mans former reply ver 20. which answer consisteth of two parts 1. An admonition of him touching the defect or imperfection of his obedience to the Commandments One thing thou lackest 2. A Precept or Injunction in which he enjoyneth him certain duties to be practised for further tryal of his obedience and the better to discover to him the great defectiveness of it The first duty is to parâ— with all he had upon Christ's command for relief of the poor Go sell all thou hast 2. To come and follow Christ 3. To take up the Cross One thing thou lackest This is spoken in way of answer to those words of the young man to Christ Matth. 19. 20. What lack I yet To this our Saviour now answers directly telling him that he was defective and came short in one point of obedience to the Commandements which he supposed himself to have kept hitherto Quest 1 Quest 1. What was this one thing wherein he failed Answ Answ The true denyal of himself in renouncing and forsaking the sin of covetousness and inordinate love of wordly wealth This seems to be that which our Saviour chiefly aime that in telling him that One thing he came short in And this may appear 1. By the means used by our Saviour to convince him of his sin of covetousness and to discover it to him in that he enjoyneth him to go sell all he had c. 2. By the event of the matter in that he went away sad at that saying ver 22. Quest 2 Quest 2. But was there nothing else besides this one thing in which he failed Answ Answ Yes many other things but our Saviour mentioneth one especially because it was the chief and principal in which he failed and the cause of his other failings Observ General Observation Because the young man erred of ignorance in saying that he had kept the Commandements and seemed tractable and desirous to be further instructed therefore our Saviour doth not answer him roughly or deal with him by sharp reproof as he
the blessed Martyrs c. Vse 1 Vse 1. Teacheth us not to mervail or take offence at it if at this day we see or hear of the like examples of such as are falsly accused and unjustly condemned and that by publike authority for such crimes as they are not guilty of or to such punishment as they have no way deserved c. This is no new thing but that which hath been often heretofore practised by Satan and his instruments against the true Servants of God c. Vse 2 Vse 2. To comfort us if it should come to be our own case at any time to be thus falsly accused and unjustly condemned by others for such crimes or offences as we are not guilty of yea though we should be so censured or condemned by such as are in publike authority no cause for us to be dismayed but to remember the examples of the true Saints of God yea of Christ himself c. Observ 2 Observ 2. Here in our Saviour Christ's example being condemned to death by sentence of the chief Priests and Scribes and by the rest of the Council of the Jews we may see our misery by nature in regard of our sins that by our sins we have deserved to be condemned of God as guilty of death as it is the curse of God that is not only of temporal but of eternal death For Christ when he was condemned to death by the sentence of the chief Priests and Scribes and by the rest of the Councel of the Jews did stand in our stead as our pledg and surety He suffered this for us and not for himself for he was innocent Therefore in Christ's Person we are to behold our selves and in his condemnation by the Councel of the Jews we are to behold the desert of our sins and what is due to us by nature and by the Justice of God viz. eternal condemnation of soul and body Ephes 2. 3. we are by nature children of wrath liable to the curse of God c. Vse Vse To humble us before God in the sight of our sins by which we have deserved thus to be condemned of God as guilty of eternal death How should this humble us and break our hearts with godly sorrow for our sins causing us truly to mourn for them as also to judge and condemn our selves for them that we be not judged of the Lord especially now before we come to the Lord's Supper as the Apostle warneth the Corinthians to do 1 Cor. 11. 31. To this end remember now wherefore Christ the Son of God was condemned to death as a guilty Malefactor viz. to shew our guiltiness before God c. We are the Malefactors who have deserved death c. Observ 3 Observ 3. Hence also Believers in Christ may gather great comfort to themselves and assurance touching the pardon of their sins and freedom from eternal condemnation in that Christ the Son of God was condemned to death for them For to this end was He condemned as guilty of death by wicked men to shew that all the Elect and faithful people of God should for the merit of his Death and Sufferings be for ever absolved by the Sentence of God from the guilt of all their sins and from eternal death So that now there is no condemnation to them being in Christ c. Rom. 8. 1. Mark 10. 33 34. And shall deliver him to the Gentiles And they shall mock him and shall scourge him April 12. 1629. and shall spit upon him and shall kill him and the third day he shall rise again IT followeth And shall deliver him to the Gentiles The meaning was shewed before Observ 1. That both Jews and Gentiles had a hand in the death and sufferings of Christ being instrumental causes and means of the same See Act. 4. 27. which came to passe by God's special providence and permission to the end it might appear that both Jews and Gentiles being by nature wicked and sinful as they shewed themselves to be in putting Christ the Sonne of God to death have need of salvation by Christ and that the salvation of all the Elect whether Jews or Gentiles is free and of the meer grace of God and not at all procured or deserved by any goodness in themselves c. To stir up all to thankfulnesse c. Other Points of Instruction see before Chap. 9. Verse 31. upon those words The Some of Man is delivered into the hands of men Now followeth the persons by whom he should be condemned to death and delivered To the Gentiles viz. The chief Priests and Scribes together with the rest of the Councel of the Jews assembled in the High Priests Hall as hath bin before shewed Here observe sundry points the most of which are against the Papists Observ 1 Observ 1. That such as for their high place and calling in the Church should be greatest friends of Christ and should stand most for him and his Doctrine are oftentimes the greatest enemies he hath So here the chief Priests and Scribes c. See before chap. 8. ver 31. Observ 2 Observ 2. That no calling or office in the Church though never so high or excellent can or doth priviledg men from errour in matters of Faith or practice c. The Calling and Office of these chief Priests Scribes and other Rulers of the Jews was high and excellent in it self yet they erred damnably in condemning Christ to death c. Therefore it is a fond conceit of Papists to hold the Pope or Bishop of Rome to be priviledged from error by his Papal office c. See before chap. 8. 31. Observ 3 Observ 3. That a general Council may err yea such a Council as is gathered and confirmed by lawfull Authority as this whole Council of the Jews consisting of the chief Priests Scribes c. though gathered and confirmed by Authority of the High Priest himself yet erred c. How much more may a Council gathered and confirmed by the Popes Authority err And it is clear that generall Councils even such as have bin confirmed by the Bishop of Rome have erred de facto and the decrees of former Councills have bin condemned by latter Vide Whitaker de Concil pag. 614. c. Observ 4 Observ 4. Personal succession of Pastors and Ministers of the Church is no infallible mark of the true Church For these chief Priests Scribes and other Church-Officers assembled in this Council which condemned Christ had personal succession The High Priest and other chief Priests were the successors of Aaron and of the other ancient Priests and the Scribes and Pharisees sate in Moses his chair succeeding him outwardly in place and office of teaching in the Church and yet these were not the true Church but the enemies of Christ and of his true Church at that time c. Now followeth the third part of branch of our Saviour Christ's sufferings which he foretelleth to his Disciples viz. Those which he was
after a sort viz. in their causes See Mr. Perk Treatise of Witchcraft pag. 617. And thus not only the Devil but men ordinarily may and do know and foretell some things which are to come viz. such things as are already present in their causes Thus Astronomers do foretel the Eclipses of the Sun and Moon and thus our Saviour sayes of the Phariseâ—s Matth. 16. that by the face of the Sky they could foretell what Weather would be c. Of the second The Divine power of Christ This he shewed here 1. In making choyce of a young Asse or Colt to ride upon which never had been rid upon before He sends his Disciples for a Colt for him to ride on upon which never any man had sate before and upon the same he did afterwards ride into Hierusalem as appeareth Verse 7. He sate upon him Now by this he shewed his Divine Power which he had over all the Creatures even over the brutish and unreasonable Creatures to rule and over-rule them and to make them serviceable to his Will and that miraculously and contrary to the ordinary course of Nature for so was this that a young untamed Colt which had never been ridden upon before should now suddenly become fit for him to ride upon c. The like Divine power over the Creatures in causing them to be subject and serviceable to him against the course of Nature our Saviour manifested at other times as when he did walk upon the waters causing them to bear up his body contrary to nature c. So when he suddenly and miraculously turned water into Wine at the Marriage-Feast Joh. 2. 2. He shewed his Divine Power in causing the owner of the Asse and Colt to let them go But of this afterward Verse 6. Thus we see these two Divine Properties of the Godhead amongst other which were in Christ being on Earth viz. his Divine Knowledg and Power c. Now as these were in him being on Earth in state of humiliation so much more now he is exalted to the right hand of God in Heaven Now he doth much more clearly manifest the same General Use To strengthen our faith in the Person of Christ assuring us that he was and is true God as well as Man in one Person and consequently that he is a most Powerful and All-sufficient Saviour Heb. 7. 25. He is able to save them to the uttermost which come unto God by him c. But of this often before More Particular Uses from the particular Properties of the Divine Nature in Christ mentioned before Vse 1 Use 1. In that Christ Jesus our Lord and Saviour whom we serve and by whom we hope to be saved is such a Person as doth know all things even things done in his absence and in places far remote and distant from him I mean from his humane Nature which is now in Heaven only yea he knoweth what is done in all places though never so private or secret This must teach us to look to our selves and to our carriage in all places wheresoever we live or become that we walk holily uprightly and conscionably in all our wayes watching over our thoughts words and actions at all times and in all places though never so secret knowing and remembring still that we are in the sight and presence of Christ Jesus the Son of God who seeth all our wayes and what our carriage is in all places in publike and in private at home and abroad in our beds at our tables c. Psal 139. 7. Whither shall I go from thy Spirit c. and Heb. 4. 13. All things are naked and opened unto the eyes of him with whom we have to do Vse 2 Vse 2. To comfort us in all afflictions and miseries which we suffer at any time or in any place where we live In that Christ Jesus the Son of God seeth and taketh notice of all we suffer of all our troubles c. Though we suffer in private and so as men take no notice yet Christ the Son of God doth and is ready to help comfort and deliver us c. Use 3 Vse 3. Seeing Christ Jesus our Saviour had this Divine Property being on earth and hath still to foreknow things to come and that of himself and by his own Divine Spirit yea most certainly and infallibly to know and foretell such things as are to come this seemeth to strengthen our faith touching the truth and certainty of those Prophecyes which are revealed in the New Testament in the Writings of the Apostles and Evangelists and are yet unfullfilled to assure us that they shall all be fullfilled in due time For example the Prophecy of the Calling of the Jews of the destruction of Antichrist of the general Resurrection and last Judgment and of the Life to come c. These things are foretold in the Writings of the Apostles who received them by revelation from Christ the Son of God and he being God as well as Man had a Divine and Infallible knowledg of things to come yea of all things to come and therefore of these which are thus foretold in Scripture which must cause us undoubtedly to believe the same as if we saw them already fullfilled Vse 4 Use 4. From the second Property of the Godhead or Divine Nature in Christ which is his divine power in that he hath absolute power over all Creatures even over the sensless and unreasonable creatures to rule and make them subject to his Will and that contrary to the course of Nature This serveth partly for the terrour of wicked men being enemies of Christ and of his Church And partly for comfort to the godly c. 1. For terrour of wicked men c. In that Christ Jesus having such absolute power over the creatures both can and will employ them as Instruments of his wrath against his enemies c. 2. For comfort to the godly assuring them That he having such power over the Creatures will cause them all to work and conspire together for the good and comfort of his Saints yea contrary to their nature Rom. 8. 28. Mark 11. 4 5 6 7. And they went their way and found the Colt tyed c. Sept. 20. 1629. IN the three first Verses of this Chapter we heard of Christ's preparation to his riding into Jerusalem in sending forth two of his Disciples to a Village over against them to fetch from thence a young Colt never ridden upon before c. together with the particular charge and Instructions which he gave them at the time of sending them forth Now followeth the obedience of the two Disciples to Christ's charge and commandment given them Their obedience consisteth in a threefold action performed by them 1. In going to the place whither he appointed them ver 4. They went their way Where also is mentioâ—ed the event or consequent which followed That they found the Colt tyed by the dore without c. 2. In loosing the Colt which
moment but no time for this c. Mark 11. 22. And Jesus answering saith unto them Have Faith in God Mar. 21. 1629. IN the two former Verses we heard the occasions of our Saviour's exhorting his Disciples to the practice of Faith 1. Their taking notice of the sudden drying up of the Fig-tree the next morning as they went back from Bethany to Jerusalem 2. Peter's acquainting our Saviour Christ with the matter c. Now followeth the exhortation it self ver 22 23. â—urther urged ver 24. Where consider two things 1. The matter which he exhorteth them unto To have Faith in God ver 22. 2. The ground or reason of the exhortation by which he inforceth it being taken from the great power and efficacy of true Faith in that it doth enable such as are indued with it to do miraculous or wonderfull things even above and contrary to nature which is signified by the removing of a Mountain c. ver 23. Of the first Have Faith in God Our Saviour doth not here speak of a justifying Faith whereby we apprehend Christ as our Righteousness for the pardon of our sins and acceptation of us into Gods favour but of that Faith whereby we believe in God and do rest and rely upon him for the obtaining of all such things as we desire and are needful and fit for us to be partakers of So that the Faith here spoken of is nothing else but an affiance trust or confidence in God for the obtaining of those things which we desire and stand in need of so far as is fit and expedient for us I say so far as is fit for us because Faith doth not cause us to trust in God or to rely on him for all things simply which we desire for we sometimes desire such things as are unfit for us but it causeth us to trust on God for such things as we desire so far forth as they are fit for for us that is so far as stands with the will of God for that only is fit which he seeth to be fit for us Further touching this affiance or confidence in God for the obtaining of those things we desire and stand in need of two things are to be noted 1. That it is distinguished from a justifying Faith not as a different kind of Faith but only as a distinct operation or work of one and the same Faith For it is one and the same Faith for kind by which the true believer doth apprehend Christ and his Righteousness c. and by which he doth believe in God and trust on him for all other things which he desireth and are necessary and fit for him to receive and be partaker of onely these are distinguished as two divers and different operations of one and the same Faith 2. Note that whereas some learned Divines do make this affaince or confidence in God to be a fruit or effect flowing from Faith there be others as learned who conceive it rather as an immediate and proper act or work of Faith And this I take to be the truer and more sound Opinion In God In the Original it is Have the Faith of God Now it may be called the Faith of God in two respects 1. In regard of the efficient cause because God only is the author worker or giver of all true Faith Ephes 2. 8. Faith is called the gift of God And Gal. 5. 22. It is a fruit of the Spirit 2. In respect of the object or matter of it which it doth apprehend and look at principally which is God himself And thus we are to take it here The Faith of God is to be taken here not active for that Faith or affiance which God worketh in us but passive for that Faith whereby we believe in God and trust on him Beza Now further our Faith or confidence may be said to be in God or to be fixed on him in two respects 1. In respect of his Divine Nature and Essence simply considered together with the distinction of persons in the Trinity 2. In respect of the essential properties of the Divine Nature as his Wisdome Power Goodnesse Mercy c. Now here we are to understand both these So the meaning of the words is briefly this in effect q. d. Labour by true Faith to believe in God that is to trust in his Divine nature and properties and to rely upon the same for the receiving and obtaining of both that gift and power of Miracles which ye desire as also of all other things which ye do desire and are needful and fit for you Now that this is the meaning of the words may appear 1. By the scope and occasion of them which is this Peter and the other Disciples admiring and wondering at the Miracle of Christ in cursing the Fig-tree and causing it so suddenly to wither c. and withal acquainting our Saviour with the matter did hereby not only shew their desire to be instructed and better informed by our Saviour touching the end and use of that Miracle but withal it is most probable that they did also intimate a desire in themselves to be partakers of the like power or gift of working Miracles which they saw to be in our Saviour and this may appear by our Saviours answer to them as it is set down Matth. 21. 21. Now hereupon our Saviour inferreth this exhortation Have Faith in God whereby he doth withal teach them the way and means by which they may come to be partakers not only of that gift and power of Miracles which they desire but also to obtain all other things at the hands of God which they desired and stood in need of yea though they were such things as were most hard and difficult in themselves to be obtained 2. That this is the sense of these words may also appear by that which followeth ver 23 24. where our Saviour takes occasion further to shew them the power and effâ—cacy of true Faith both for the doing and obtaining of those things which they desired though never so hard and difficult Quest Quest Why doth our Saviour exhort his Disciples to Faith or confidence in God seeing they were already true Believers and did by Faith put their trust and confidence in God Answ Answ Because their Faith and confidence in God was as yet but weak and imperfect he exhorts them to labour for a further degree and measure of this Faith Now follow the Instructions from the words Observ 1 Observ 1. When Peter and the rest of the Disciples were moved with admiration at the Miracle of Christ in cursing the Figtree c. our Saviour hereupon exhorts them to the practice of Faith or confidence in God thereby shewing that he would not only have them admire and wonder at the greatness of the Miracle but withall to make a holy use of it learning thereby to put their trust in God by whose power that Miracle was wrought Hence learn that although it is