when and the Place where He preached I have spoken I have also spoken of the Preaching it self and in part also of the matter or Doctrine which He preached The meaning of the words was opened also the last time I will briefly name those Points of Instruction which were then observed and so proceed to that which followeth Observ 1 Observ 1. First from our Saviour Christ's Preaching I observed the Dignity of the Calling of the Ministry that it is an excellent and worthy Function and Office seeing our Saviour Christ himself refused not to execute it in his own Person This Point was the last day enlarged Observ 2 Observ 2. From the matter of his Preaching in that he taught the Gospel I observed that the Doctrine of Reconciliation with God and of Salvation by Christ is the chief and principal part of our Ministry c. Observ 3 It followeth Observ 3. From the Title given to the Gospel in that it is called The Gospel of the Kingdom we are taught the excellency and pretiousness of it in that it is the Word of the Kingdom Math. 13. 19. yea the Kingdom of God it self as it is called Math. 21. 43. That Doctrine by the preaching and Ministry whereof God doth erect and set up his spiritual Kingdom of Grace in mens hearts in this life beating down the Power and Kingdom of Sin and Satan in them and by which he doth also bring them to be partakers of his Kingdom of Glory after this life This may be confirmed by these places Psal 110. 2. The Word of God is called the Rod or Scepter of his strength because by it as by a powerful Scepter he ruleth in the hearts of his Elect in this life To this purpose also is that of the Apostle Paul 2 Cor. 10. 4. The weapons of our warfare are not carnal but mighty through God to cast down holds casting down the imaginations and every high thing that is exalted against the Knowledge of God and bringing into captivity every thought to the obedience of Christ Hence also is that Act. 26. 18. Paul is said to be sent to preach unto the Genriles to turn them from the power of Satan c. Therefore also at the preaching of the Gospel Satan is said to have fallen from Heaven like Lightning Luke 10. 18. Vse 1 Vse 1. See the misery of those that live without the Ministry and Preaching of the Gospel they must needs ly still in the Kingdom of Darkness and under the Power of Satan because they have not the means to draw them out of this miserable condition Where the Gospel is not at all preached or not profitably taught there Satan hath a Throne there he is a King and Soveraign ruling and raigning in the hearts and lives of such men causing them to yield service and subjection to him and to his Will This is the reason that such places where the Word is not preached are commonly so pestered with swarms of wicked and profane persons with Drunkards Swearers Sabbath-breakers unchaste Lovers No mervail seeing they have not the Word of the Kingdom amongst them which should beat down these sins and set up Christ's Kingdom in their hearts Miserable is the estate of such People Use 2 Vse 2. See the happiness of such a People as hath this Doctrine of the Gospel soundly taught amongst them the Kingdom of God may truly be said to come unto them and to be in the midst of them They have that Doctrine sounding in their ears which is the ordinary means to translate them from the Power of Satan to God's Kingdom c. therefore Capernaum is said to have been lifted up to Heaven because it had the Gospel preached to it c. Let such be thankful for this Doctrine of the Gospel which is preached to them and see that they bring forth the fruits of it answerable to the means they have had Use 3 Vse 3. To reprove those that contemn and set leight by the Preaching of this Gospel of God's Kingdom thinking it a needless matter to have so much Preaching and caring not how seldom they come to hear it absenting themselves upon trifling occasions c. These know not or consider not the excellency of the Gospel that it is the Word of the Kingdom the Scepter of God's Power the means to beat down the Holds of Sin and Satan in them and finally to bring them to God's heavenly Kingdom therefore they neglect so great Salvation and put from them the Word of Life forsaking their own mercy This contempt of the Gospel is one of the great and crying sins of this Land let us of this place take heed we be not guilty of it lest God take away this his Kingdom from us and give it to those that shall bring forth more fruit and make better use of it Math. 21. 43. Use 4 Vse 4. Make precious accompt of the Gospel and of the Preaching of it Love embrace and desire it above all earthly things Omit no occasion of hearing it unfolded by Preaching As we desire to have the strong-holds of Satan to be cast down in us and our sinful lusts subdued and brought under and as we would have God to reign and rule in us by his Spirit yea further as we would ever attain to God's Kingdom of Glory c. so let us attend diligently and conscionably on the Ministry of this Gospel of the Kingdom Ver. 15. And saying the Time is fulfilled c. Now the Evangelist doth more particularly set down the matter or Doctrine which Christ taught in his Preaching The sum of it consisteth of two parts 1. An Exhortation in the latter words of the Verse which is twofold 1. Repent 2. Believe the Gospel 2. The Ground or Reason of the Exhortation whereupon it is enforced which is also twofold The first taken from the state of the present time in that now the time of the coming of the Messiah was fulfilled The second from the neer approaching of his Kingdom First I will speak of the Reason or Ground of the Exhortation because that is first in the order of the words The Time is fulfilled The Time of the coming of the Messiah in the Flesh which was ordained of God and foretold by the Prophets is now accomplished He alludeth to those Prophecies of the time of Christ's coming which we find in the Old Testament especially Gen. 49. 10. and Dan. 9. 24. And the Kingdom of God is at hand or hath come near that is It is already begun to be fulfilled For the conceiving of this we must know that the Kingdom of God or the Kingdom of Heaven which is all one is taken sundry wayes in the New Testament Vide infrà in Cap. 12. 34. 1. Sometimes it signifieth the state of Grace in this life when God ruleth by his Spirit and by the power of his Word in the hearts of his Elect. So Rom. 14. 17. The Kingdom of God is Righteousness
flee but they are afterwards to return to them again if opportunity and means be offered when the brunt of the Persecution is over 4. Such as flee in Persecution must not do it rashly but advisedly and upon good ground well considered And to this end it is fit for such to pray unto God to direct them therein and withal to take advice of the Church of God or at least of some that are faithful in it for their direction 5. Lastly when God puts into the heart of a Christian the Spirit of courage and resolution to stand out against the brunt of Persecution in this case it is not good or fit for such a one to flee Act. 20. 22. Paul went bound in the Spirit to Jerusalem c. Indeed this motion of the Spirit is not ordinary yet it hath been found in some worthy Martyrs of Christ These Conditions and Rules observed it is lawful for Christians to flee for their lives in time of Persecution but not otherwise So much of the second Consequent of the Miracle wrought on him that had the withered hand viz. Our Saviour's departure to the Sea Now to speak of the third Consequent namely The great flocking of the People after Him from sundry places both near and farr off This is set down in the end of the 7th Verse and in the 8th Verse A great multitude It is likely that most of them were of the common and meaner sort of People who were thus forward to go after our Saviour Christ for the Scribes and Pharisees and other great men were Enemies to Christ and therefore it is not likely they would take such pains to follow Him and besides our Saviour did at this time conceal his departure from the Pharisees because they sought to destroy him See Mat. 12. 15. From Galilee This was the Northerly part of Palestina And from Judea The Southern part of Palestina which was most properly called Judea Jerusalem The chief City in Judea Idumea The Country of the Edomites the posterity of Esau who was also called Edom whence this Country was called Idumea which was bordering on the South-side of Judea From beyond Jordan That is from the Country which lay on the further side of the River Jordan Eastward from Judea where Reuben Gad and the half Tribe of Manasseh had their Portion given them Numb 32. This Country is called by Josephus Peraea from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ultra because it lay beyond Jordan from Judea And they about Tyre and Sidon These were Sea-Towns in the Country of Phoenicia which is a part of Syria bordering toward the Northerly part of Judea And they were great and rich Cities for Merchandise as appeareth Ezek. 27. When they heard what great things he did that is What great and powerful Miracles he wrought And no doubt but they had also heard of his divine and heavenly Doctrine which he preached therefore they thus flocked after him both to see his Miracles and to hear his Doctrine And although it is not likely that all this Multitude followed after him with a sincere and upright Affection and for good Ends yet there is no doubt but some did whose practise therefore is commendable and to be imitated So much of the words in way of cleering them Now to gather some Instructions from them Observ 1 Observ 1. We see here the great zeal and forwardness of this People flocking after Christ in so great a multitude from so many places and Countryes round about yea some coming very far to hear his Doctrine and to see the same confirmed by Miracles In this we are to imitate them being zealous and forward upon all good occasions to frequent the publick means of Grace and Salvation as the publick Ministry of the Word and Sacraments We ought to shew all readiness in repairing to these duly yea we should strive who should be foremost in coming to these publick Exercises of Religion and of God's Worship Of this see before Chap. 2. Ver. 2. Observ 2 Observ 2. Further observe here That the common People follow Christ zealously when the Pharisees that were great men in accompt did persecute him and seek his life Hence we may learn that mean Persons are oftentimes more forward in embracing the Gospel and in following Christ than the great men of the World are This common multitude here spoken of was readier by far to follow Christ and to hear and receive his Doctrine and to believe both that and his Miracles than the Pharisees were Here then was verifyed that of our Saviour Christ Matth. 11. 5. The poor receive the Gospel To this purpose also is that 1 Cor. 1. 26. Not many wise men after the Flesh not many mighty not many noble are called But God hath chosen the foolish things of the World to confound the wise c. And hence also was that question of the Pharisees Joh. 7. 48. Do any of the Rulers or Pharisees believe in him But this People which know not the Law are cursed c. In our Saviour Christ's time we see that poor Fisher-men were more forward to embrace Christ and his Doctrine than the Scribes and Pharisees High Priest and Rulers of the People were And so it is oftentimes yea it is so for the most part that poor and mean Persons are readier to embrace Christ and the Gospel than the great Ones of the World Reasons hereof 1. It pleased God to Call mean Persons for the most part rather than great Men of the World See 1 Cor. 1. 26. ut suprà See also Jam. 2. 5. Hath not God chosen the Poor of this World that they should be Rich in Faith and Heirs c. Now God doth this to shew that He is no Respecter of Persons but that He giveth his Grace freely and not for any worthinesse in Man that no Flesh may glory in his presence as it is 1 Cor. 1. 29. 2. Mean Persons have not so many Impediments to hinder them from believing in Christ and from embracing the Gospel as great Men of the World have Worldly Wealth Honour c. are so many stumbling Blocks in their way from which poor and mean Men are free and therefore they are often more forward then great Men in embracing Christ Use 1 Use 1. See then that Worldly Greatness doth not of it self help or further any to Salvation c. See before Ver. 6. Use 2 Use 2. Seek not too much after worldly Greatness as great Wealth great Honour c. lest these prove hinderances and snares to us in the way of Salvation keeping us back from Christ Prov. 23. 3. Labour not to be Rich c. but desire rather a mean Estate and Condition in this World Prov. 30. 8. and rest well contented therewith if it be allotted of God to any of us This mean Condition is safest and best for a Christian Great Men have great and dangerous temptations incident to their great Places which poor and mean Men are free
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
any extraordinary Work of God shewed upon our selves or others whether it be a Work of Justice or of Mercy we must not onely be affected with it or admire at it though this be good in it self but so lay it to our hearts as to make a holy use of it learning by God's works of Justice to fear him and to â—eâ—â—ain sin and by his works of Mercy to love him truly and to be allured unto all conscionable obedience to his Will God hath shewed extraordinary works of Justice and Mercy amongst us of this Land of late Think it not enough to be affected with them or to admire them but labour to be the better for them growing more and more reformed in our hearts and lives by seeing and hearing such Works of God Observ 2 Observ 2. They questioned among themselves c. Hence learn That we ought to confer and reason together concerning the Word and Works of God which we have heard and seen So did these concerning the Doctrine of Christ and this Miracle which he had wrought That we ought to confer of the Doctrine of the Word which hath bin taught us we may see by the example of those two Disciples which journeyed from Jerusalem to Emmaus Luke 24. 32. For they conferred together touching those things which Christ had taught them out of Moses and the Prophets Also in the Woman of Samaria Joh. 4. 29. Who having heard Christ and bin instructed by him went and conferred and questioned with the men of the City about that which she had learned And touching conference of the works of God that it should be used of us may appear by the example of Moses and Jethro his Father-in-Law conferring together about the great deliverance which God had wrought for the Israelites See Exod. 18. 8 c. unto the 13. See Luke also Luke 24. 14. Now as at other times upon all good occasions so especially on the Sabbath we ought to confer of the Word and Works of God for this was upon the Sabbath day See Ver. 21. Use 1 Use 1. To reprove the great neglect of this Religious Conference touching the Works of God and concerning his Word which we have bin taught Profane idle and filthy Communication is rife and common in the mouthes of many but how few are there of those who apply themselves to reason together especially on the Sabbath about the Doctrine of the Word which hath bin delivered in the publick Ministery or about the excellent and miraculous works of God which they have seen or heard of In stead of conferring on the Sabbath touching the Word and Works of God the practise of the most is so soon as they are out of the Church-doors to let their tongues run presently upon matters of the World as their Corn Cattle Money c. About these they question and reason together but not one word or question moved among them concerning the Sermon or the Points taught in it These come short of these Capernaites No marvel if such profit little or nothing at all by the Word Preached no marvel if the Devil quickly steal and catch away from them all that they hear seeing there 's no care in them to hold it fast or to imprint it in their minds by conference but they even thrust it out of their heads presently by talking of the World and worldly matters Use 2 Use 2. To stir us up upon every good occasion especially on the Sabbath to give our Selves to conference and reasoning about the Word and Works of God especially about the Word which we have heard upon the Sabbath And this is chiefly to be done b◠〈…〉 oâ— the same Family The Governours of Families must look to this Tha◠〈…〉 constantly on the Sabbath to confer with those under their Government touching the Poiâ—ts of Doctrine that have bin delivered and touching the Application and Uses of them c. This is a most excellent Sabbath-Duty and of great necessity and profit As in every Art Trade or Science they are ever most expert and skilfull who use to reason much with those that have skill in the same Trades or Sciences So is it with Christians they that use most to confer of the Word do alwayes prove most expert and ready in it Observ 3 Observ 3. Further out of these two Verses we may observe a three-fold Fruit and effect that followed upon the Working of this Miracle by Christ The first was That it procured reverence and credit to the Doctrine of Christ for the People conclude the excellency of this Doctrine from the greatness of the Miracle The second was That it did astonish the minds of the People driving them to confesse the Divine Power of Christ in commanding and over-ruling the foul Spirits The third was That by it his Fame was spread abroad into all the Country round about to the end that many might resort to him and be converted c. Now as these effects followed upon this Miracle So from hence we may gather for what Ends and Uses chiefly all the Miracles of Christ served namely for these three ends 1. To confirm the Divine Truth of his Doctrine which he Preached and to gain credit to the same See for this Heb. 2. 4. 2. To manifest his Divine Nature and consequently to prove him to be the true Messiah in that he was both God and Man in one Person See Joh. 2. 11. Joh. 11. 4. and Joh. 20. 31. 3. To make him Famous and Renowned in all the Countries round about that so by this means the more might be brought to believe in his Person and to embrace his Doctrine Use 1 Use 1. See what use to make of the Miracles of Christ when we read or hear of them Labour by the consideration of them to have our Faith strengthened in Christ and in the belief and embracing of the Doctrine of the Gospel So Joh. 20. 21. Use 2 Use 2. Hence gather That in these times there is no need of any ordinary Power of working Miracles in the Church because there is no use of them now as was in our Saviour Christ's and the Apostles Times The truth of Christ's Doctrine hath bin already sufficiently confirmed by those Miracles which himself and his Apostles wrought the Truth also of his Divine Nature or God-head hath bin sufficiently manifested and his great fame and renown spread into the chief parts of the World by means of the same Miracles which himself wrought Therefore now there is no further use or necessity of Miracles neither are we to look for any other besides those which were long since wrought by Christ and his Apostles As for the Miracles which the Papists boast of in their Church they are no other but lying wonders the very badges and marks of Antichrist 2 Thes 2. 9. Rev. 13. 13. Vide Augustin de civ Dej lib. 22. c. 8. Mark 1. 29 30 31. And forthwith when they were come out of the Synagogue they entred
this is to be done when the slander or accusation is such as tends not onely to the disgrace of the Person slandered but also to the dishonour of God or to the discredit of Religion and of the Gospel Thus Eliah being accused of Ahab as the Troubler of Israel denied the Crime and cleared himself 1 King 18. 18. Thus Job being unjustly charged by his three Friends as an Hypocrite and great Offender justified and cleared himself Job 27. 5. God forbid that I should justifie you saith he till I dye I will not remove my Integrity from me my Righteousness I hold fast and I will not let it go c. Thus Jeremy being accused by the Priests and Prophets as one worthy to dye did justifie and clear himself against them Jer. 26. 12. Thus Paul being charged by Festus as if he had been mad justified himself Acts 26. 25. And thus our Saviour Christ often being falsly slandered by the Scribes and Pharisees did answer for himself confuting them and clearing his own innocency Object Object Matth. 26. 62. And Chap. 27. 12. being accused before the High Priests and Pilate he answered nothing Answ Answ The reason was 1. Because he had before sufficiently proved and manifested himself unto the World to be a most holy and innocent Person by his Life and Doctrine therefore he held it needlesse at that time to answer every accusation laid against him 2. He knew that the appointed time was then come in which he was to be accused and condemned to Death that he might by his Death accomplish our Redemption therefore he was silent suffering himself in our room and stead to be accused and condemned to Death Use Vse Be carefull of clearing our innocency when we are falsly slandered by the malicious and wicked Christians ought not to neglect their own good name and reputation but by all good means to preserve it from being blotted by unjust slanders and accusations Especially when the slanders are such as tend much to the dishonour of God or discredit of the Gospel we must then be most carefull to clear our selves of such false imputations laid upon us Qui fidens conscientiae suae negligit famam suam crudelis est Augustin So much of the Preparative to our Saviour's Apology viz. his Calling of the Scribes unto him that he might answer and confute them face to face The next thing to be spoken of is the manner of his answering viz. in Parables That is by comparisons or similitudes such as he used Ver. 24 25. Observ Observ It is a good and profitable course to teach by similitudes and comparisons taken from things familiarly known to us But of this upon the fourth Chapter Ver. 2. I proceed therefore to the matter of our Saviour's Answer to the Scribes And first To speak of his confutation of their slander In which he confuteth it by two Reasons The first Proving that he did not cast out Devils by the Devil as they charged him This he proved from an absurdity and inconvenience which would follow for so he should overthrow his own Kingdom This is confirmed by a two-fold Comparison 1. From a Kingdom divided against it self which cannot stand or continue Ver. 24. 2. From a House divided against it self which cannot indure Ver. 25. Then he applyes these Similitudes Ver. 26. unto Satan affirming that if he rise up against himself he cannot indure but hath an end The second Reason proveth That he cast out Devils by a stronger Power the Power of Satan even by the Power of his God-head called the Spirit of God Matth. 12. 28. and the Finger of God Luke 11. 20. And this he proveth also by a Comparison Ver. 27. No man can enter into a strong man's House c. How can Satan cast out Satan This Interrogation hath the force of a vehement Negation Q. D. It is a thing absurd and against reason that the Devil should oppose himself against himself and that one wicked Spirit should cast out another out of the Bodies Possessed It is therefore most unlikely that I should cast out Devils by the help of Beelzebub This is the sum and sense of the Words Satan One of the proper names given in Scripture to the Devil It is an Hebrew word signifying an Adversary or Enemy because the Devil sheweth himself a most malicious Enemy against God and Man Drive out It is cast him out by force out of such as are bodily Possessed with the Devil The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a forcible expulsion And if a Kingdom be divided c. That is be at variance and discord within it self through Civil Wars or Dissensions That Kingdom cannot stand It cannot continue in safety and prosperity but must needs come to a speedy ruine and overthrow A House Or Family Be divided against it self By reason of discord and strife among those that are of the Family And if Satan rise up against himself If he oppose himself against himself any way and so be at variance with himself He cannot stand That is His Kingdom and Tyrannicall Rule and Power which by God's sufferance he exerciseth in the World cannot long indure or hold out but must needs come to a speedy end He hath an end That is shall as certainly and speedily have an end as if it were already overthrown So much of the sense of the Words Observ 1 Observ 1. In that it is our Saviour's purpose here to shew that it is absurd and unlikely that the Devil should cast out himself or any way oppose himself and his own Kingdom because this would tend to the hurt and overthrow of himself and his Kingdom Hence we may observe That this is a property of the Devil that he is very carefull not to oppose himself and his own Kingdom which he exerciseth in the World amongst men He never fights against himself nay on the contrary he fights continually for himself and labours with all his might and policy to maintain and uphold his own Kingdom and Government which he exerciseth in the World 1 Pet. 5. 8. He walketh about like a roaring Lyon seeking whom he may devour that is labours continually in tempting Men to sin that so he may bring them to Destruction and so his Kingdom of Darknesse may be inlarged Therefore also he is called the Tempter because he doth continually labour in tempting Men to sin that so he may fill the World with sin and increase the number of the wicked and so in large his own Kingdom Hence also it is that Revel 12. 7. there is made mention of a battail between Michael that is Christ and his Angels and the Dragon that is the Devil and his Angels and it is said That the Dragon and his Angels fought Now this fighting is to maintain and uphold his Kingdom This shews that the Devil is so far from opposing himself or his own Kingdom that he labours and fights continually for himself and for maintenance
Christian therefore be much more careful of the latter then of the former Finis Tertii Capitis CHAP. IV. Mark 4. 1. And he began again to Teach by the Sea-side c. Febr. 13. 1619. THis Chapter consisteth of two Principal Parts In the first the Evangelist layeth down the Doctrine or Teaching of out Saviour Christ unto ver 35. 2. A Miracle wrought by him to confirm his Doctrine from thence to the end of the Chapter His Teaching is distinguished by the different places where he Taught 1. By the Sea-side on the Land 2. In a ship upon the Sea Both these are mentioned ver 1. Touching the former viz. His Teaching on the Land by the Sea-side it is amplified by the Consequent of it viz. the concourse of the people to hear him in the beginning of the verse There gathered unto him a great Multitude Touching the latter His Teaching upon the Sea the Evangelist setteth down two things 1. The Circumstances of his Teaching ver 1. 2. The Teaching it self ver 2. c. The Circumstances are three 1. The place He entred into a ship which was on the Sea 2. The gesture used by him in Teaching He sate in the ship 3. The gesture or behaviour of his Hearers They all were by the Sea-side that is they stood there to hear him as appears Matth. 13. 2. Concerning the Teaching it self we shall hear ver 2. c. By the Sea-side There is no doubt but the Evangelist meaneth the Sea of Galilee which was also called the Sea of Tiberias Joh. 6. 1. and the Lake of Gennesareth Luk. 5. 1. of which see before chap. 1. ver 16. when the Evangelists mention the Sea indefinitely they mean this Sea as Matth. 17. 27. It was a great Lake or Pool of water joyning to the Countrey of Galilee on the East side of it through which Lake the River Jordan did run Adrichom Theatr. Terrae Sanctae pag. 139. Though it were no part of the main Sea yet it was called a Sea for the largeness of it containing many Miles in length and breadth as some write of it Josephus saith it was 40 Furlongs broad and 100 Furlongs long De bell Jud. 1. 3. c. 18. See Adrichom ubi supra and a little English book of the travels of W. Biddulph and others to Jerusalem Anno Domini 1607. pag. 104. Where they testify that this Lake is now by computation in length 8 Leagues and in breadth 5 Leagues every League being three miles Near unto this Sea or Lake our Saviour conversed much and often the reason whereof is most likely to be this because it was a place of much resort and much frequented by the people that came thither from many Towns and Cities of Galilee and other Countreys bordering near unto it therefore our Saviour taught often and wrought Miracles near unto this Sea that he might by his Doctrine and Miracles do the more good by reason of the concourse of people thither And no doubt but for this reason he took occasion at this time to go out of the house where he was teaching before as is said Matth. 13. 1 and went to this Sea-side that so this being a more publike place he might do the more good by his teaching Again This shews That he had before taught there And so much may be gathered out of Chap. 3. Vers 7 c. Where we heard that when the Pharisees and Herodians sought his life he avoided to this Sea where he preached and wrought miracles Observ Observ By the example of our Saviour here we learn to take all good occasions and opportunities of doing good to the Souls of others by furthering their spiritual good and salvation Our Saviour watched and took all opportunities of time and place to do good to the People by his Doctrine and Miracles labouring thereby both to call and convert such as were yet uncalled and to confirm and strengthen those that were called This he laboured to do upon all fit occasions Sometimes teaching and instructing the people and working Miracles in the publique Synagogues sometime in private houses sometimes in the open streets sometimes by the Sea-side sometimes upon the Sea c. Thus should we take all opportunities of time and place to further the spiritual good and salvation of others by instructing the ignorant by admonishing those that are out of the right way and walk disorderly by comforting those that are in distress by praying for others and by using all other good means whereby their salvation may be furthered Gal. 6. 10. While we have time or a fit season let us do good to all c. especially to their souls We must redeem time Ephes 5. 16. that is take all fit occasions to do good not onely to our own souls working out own salvation with fear and trembling but also to the Souls of others Heb. 3. 13. Exhort one another daily while it is called to day c. That is Whilest ye have fit time and opportunity By this means we may best shew our love to others even by watching all opportunities of doing good to their Souls The Devil watcheth all occasions of time and place to hinder the salvation of others 1 Pet. 5. 8. He walks about like a roaring Lion seeking whom to devour And Job 1. 7. He goes to and fro in the earth c. seeking opportunity to hurt the souls and bodies of men but especially their souls How much more watchful should we be and carefull to take all occasions to do good to the souls of our brethren Wicked men take all occasions to practise sin and to draw others to it The Pharisees compassed Sea and Land c. How much more should we watch all opportunities of doing good by drawing others from sin and by stirring them up to good Duties by our good admonitions exhortations c. Especially Ministers of the Word should be careful to do this to the people committed to their charge taking all occasions to do good to their souls in publike and private by instruction admonition c. 2 Tim. 4. 2. Preach the Word be instant in season out of season c. Luke 12. 42. The faithful Steward is made Ruler over the houshold to give every one his portion in due season Heb. 13. 17. Good Pastors watch for the souls of their people c. Use Use Reproveth those that neglect good opportunities of time and place to do good to the souls of others But take heed of this lest God deprive us of the like opportunities in time to come Wherefore doth God offer us such opportunities but that we should take them and use them If we willingly let them slip it may be God will not offer us the like again Bonaventurae Egregia vox est Qui deserit occasionem deseretur ab eâ Luther loc Com. Class 5. pag. 132. Saepè una horula plus momenti habet ad rem praeclarè agendam quà m aliàs mensis aut annus Ibid.
it may not be plainly conceived of the hearer And so we are to take the word in this place Our Saviour used comparisons taken from earthly things to resemble Heavenly and Spiritual but he propounded them not in a plain but after a dark manner Quest Quest Why did he use such dark Parables or similitudes in Teaching Answ Answ A generall reason see Matth. 13. 35. It was a peculiar kind of Teaching proper to our Saviour above all Teachers The more particular reasons moving him hereunto were different according to the difference and diversity of his Hearers which were of two sorts 1. Some were tractable and teachable willing and desirous to be taught and to learn of him In this number and rank were his twelve Apostles and other Disciples which were already Called effectually and not onely these but others also who though they were yet un-called yet they followed him and were willing to be taught The second sort were obstinate and unteachable hearers and these were especially the Scribes and Pharisees who did obstinately and willfully refuse to be taught of Christ and not onely so but did also most maliciously and blasphemously slander and speak evil of him and his Doctrine and Miracles as we heard upon the former Chapters Now in respect of the first sort of hearers who were teachable our Saviour used dark Parables for these reasons 1. To stir them up the more earnestly to enquire and search after the meaning of those Parables therefore ver 10. we find that the Apostles and other Disciples that were with them came to our Saviour to know the meaning of the Parable of the Sower 2. To the end that when once they should come by search and Inquiry to know the meaning of those Parables those things which were intended by them might seem the plainer to them for although these Parables being at first nakedly propounded did seem dark yet being afterwards Interpreted by our Saviour unto them they became very plain and served to explain that Doctrine which was taught by them 3. He used such similitudes taken from things familiarly known that he might the more affect and move their minds and hearts with a serious consideration and meditation of those things which were taught when they should come to know and conceive them the nature of most men being apt to be much moved with such things as are best known unto them Lastly He used such similitudes to the end that the things taught by them being afterwards explained to them might make the deeper impression in their memories we being most apt to remember such comparisons as are drawn from things familiar and well known to us Now for the second sort of hearers which were obstinate and unteachable viz. the Scribes and Pharisees the reason in respect of them moving our Saviour to Teach by Parables was this that by this means those Heavenly Doctrines which he taught being covered and hid from them the just Judgment of God might be executed upon them by giving them over to further blindness and hardness of Heart But more of this ver 11. Thus we see the reasons why our Saviour taught by Parables Observ Observ Hence gather that it is a profitable course and way of Teaching in the Church to teach by comparisons and similitudes resembling Heavenly and Spiritual matters unto earthly things that are familiarly known unto us This manner of Teaching was much used by our Saviour Christ as we see in this Chapter and Matth. 13. and in many other places of the Evangelists And we are to observe that the similitudes which he useth are drawn from things well known and in common use amongst men as in this Chapter from Husbandry and sowing of Seed and from the growth of Mustard-seed So Matth. 13. from leaven hid in three pecks of Meal from a Treasure hid in the field c. from a Draw-net cast into the Sea to take Fish c. The like manner of Teaching is used by the Prophets in the Old Testament Esay 5. 1. under the similitude of a Vineyard the estate of the Church of the Jews is set out chap. 1. ver 3. He draweth a comparison from the Oxe and Ass to convince their ingratitude So Jerem. 8. 7. The Stork in the Ayre knoweth her appointed times and the Turtle Crane and Swallow observe the time of their comming but my People knoweth not the Judgment of the Lord. The like manner of Teaching is also used by the Apostles So Paul 1 Cor. 12. 12. compareth the Mysticall body of the Church to the natural body So 1 Cor. 15. 36. under the similitude of Seed sowen in the Earth he sets forth the Estate of mens bodies dying and rising again and ver 41. by a comparison from the Sun Moon and other Stars he sets out the Glory of the Saints after this life So Jam. 3. the Apostle by sundry comparisons setteth out the nature and properties of an evill Tongue By all this we may see that it is good for Ministers of the Word to use this kind of Teaching by similitude as occasion serveth therein following the practice of our Saviour Christ and of the Prophets and Apostles This kind of Teaching by Comparisons is very profitable for the hearers in sundry respects 1. To explain things that are otherwise hard to conceive 2. To help the Memories of the hearers every one being more apt to bear away such comparisons as are taken from things commonly known 3. To affect and move the people the more willingly and readily to Believe and embrace that which is taught when it is delivered in such an easy and familiar manner Quest Quest Whether is it fit for Ministers now to propound their similitude in dark manner as our Saviour did Answ Answ Not so because he had a special Calling and Warrant so to do Matth. 13. 35. which ordinary Ministers now have not Our Saviour also in his Teaching had to do with the Scribes and Pharisees whom he knew to be obstinate Reprobates of whom there was no hope to do good on them by his Teaching and therefore he purposely used dark Parables that he might conceal and hide from them those heavenly Mysteries which he delivered But it is not so with ordinary Ministers in these times they have no extraordinary spirit to discern who are Reprobates and therefore they are not in their teaching to use dark and obscure Parables as our Saviour sometimes did but rather to use similitudes that are most plain and to propound them after the plainest manner that they may be better conceived of the hearers So much of the manner of our Saviours Teaching Now follows the matter or substance of the Doctrine which he taught contained in certain Parables which he uttered And first of the first Parable ver 3. Hearken behold There went out a Sower to Sow c. Touching the Preface in the word Hearken we shall have occasion to speak by and by upon the ninth verse And touching the
Parable it self propounded ver 3 4 5. c. unto the ninth verse I will say nothing in this place because I shall have occasion to handle it when I come to the Exposition of it as it is mentioned ver 14. c. Therefore I proceed directly to the Conclusion or winding up of the Parable ver 9. Then he said unto them He that hath cars to hear c. As in the forefront of the Parable he used the word Hearken to stir up Attention in his Hearers so here in the shutting up of it he useth these words to the same purpose He that hath ears c. Which words are nothing but an Admonition or Precept to stir up the heaâ—ers to be diligent and Attentive in hearing and receiving the Doctrine which he delivered to them because the points which he taught by this Parable were of great necessity and weight and also difficult to be conceived therefore he doth so carefully stirr up their attention both in the beginning and at the end of the Parable which consideration must also move us to be attentive and diligent in hearkening to the necessary weighty Points of Doctrine which are taught us by this Parable when we shall come to the handling of them Now in this Admonition of our Saviour in this 9th Verse we have two things to consider 1. A Duty enjoyned whereof he doth admonish his Hearers viz. To Hear 2. The Persons admonished Every one that hath ears for so much is implyed by the indefinite speech He that hath ears that is whosoever hath ears or every one that hath ears First to speak of the Duty it self Let him hear That is Hearken attentively and diligently to the heavenly and spiritual Doctrine which I teach under this Parable and not onely so but let him labour to understand the Doctrine that I teach and to believe and yield obedience to it Thus by hearing according to the Scripture-phrase is to be understood not onely the outward hearing with the bodily ears but such a hearing as is joyned with understanding faith and obedience to the Doctrine that is taught The reason is because this onely is the true and right hearing of the Word of God when it is so heard that it is rightly understood believed and obeyed Joh. 10. 27. My sheep hear my voyce and follow me They do not only hear it outwardly but they understand and know it and yield obedience to it Therefore in the Hebrew Tongue the same word Shamang signifies not onely to hear but to understand and to obey See Jer. 5. 15. and Jos 1. 17. Observ 1 Observ 1. In that our Saviour both at the beginning and end of this Parable admonisheth and stirreth up the people to hearken to him and to hear and receive his Doctrine in due manner we may gather That by Nature we are very slow backward and negligent in hearing and receiving the Word of God for otherwise what need our Saviour double his Admonition in stirring up those whom he taught to hear Hebr. 5. 11. The Apostle complains of them that they were dull or slow of hearing We are like Eutychus Act. 20. 9. Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken c. We are by nature slow to hear the Doctrine of the Word with our outward ears and much more slow and backward to imbrace it in the heart by Faith How backward were the Jews to believe and imbrace the Word preached unto them early and late by the Prophets Though they spake unto them in the Name of the Lord yet they would not hear Jer. 6. 17. Jer. 7. And so it is with all men naturally Reas 1 Reason 1. By Nature men have no spiritual taste of the sweetness of the Word of God nor of the things that are taught in it they rellish them not at all because they are carnally minded Rom. 8. 5. therefore they are so backward to hear and imbrace those things that are taught them Reas 2 2. The Word of God and the Doctrines of it are flat contrary to mans corrupt nature and disposition enjoyning such things as are most unpleasing to it and forbidding and condemning those things that are most pleasing to it therefore naturally men are slow and backward to hear and receive these spiritual Doctrines of the Word Vse Vse Let every one labour to see and feel his natural dulness and backwardness in hearing and especially in imbracing the Doctrine of the Word when it is taught And let us bewail the great corruption of our Nature which makes us thus slow and unfit to hear the Word of God and learn here to be humbled for it and to strive and pray against it using also all good means whereby to be quickned and stirred up to a readiness and forwardness to hear the Word in right manner The more flow we are naturally to hear and believe it the more should every one strive to be swift to hear as St. James admonisheth Jam. 1. 19. Observ 2 Observ 2. Further by the example of our Saviour all Ministers of the Word are taught how fit and needful it is for them to take occasion often to quicken and stir up their people to attention diligence and forwardness in hearing the Word They are often to put them in mind of this So do the Prophets often as Esay 1. 2. He calls upon the Heavens and Earth to hear the Word of the Lord thereby to stirr up the rebellious Jews to hearken the more diligently unto it And Verse 10. Hear the Word of the Lord ye Rulers of Sodome c. The like we may find in many other places of the Prophets So also the Apostles used to stirr up the attention of their hearers Acts 2. 22. Ye men of Israel saith Peter hear these words Jam. 2. 5. Hearken my beloved brethren 2 Tim. 2. 7. Consider what I say c. Rev. 2. 7. He that hath an ear let him hear what the Spirit saith c. So much of the Duty here enjoyned Now to speak of the Persons admonished He that hath ears to hear That is whosoever hath such ears as are fit to hear and receive such spiritual and heavenly Mysteries as these which I teach This is our Saviours meaning And he useth these words in way of distinction to put difference between two sorts of hearers The first are such as are fit to hear spiritual matters in which respect they are said to have Ears because they have such ears as are fit to hear such matters and because also they do use their Ears aright in hearing them The other sort are such as are unfit to hear such Heavenly matters in which respect they may be said not to have Ears because although they have Ears yet their Ears are not fit to hear such spiritual matters neither do they use them aright in hearing such Heavenly Doctrines Observ 1 Observ 1. Hence gather That all that have bodily Ears yet
taught in the Gospel As these for example The Incarnation of the Sonne of God That he took flesh of a Virgin That by dying he overcame Death and Hell and Satan for us That there is no way to be saved but by faith in Christ That the faithful have most near union with Christ c. These are such mysteries as flesh and blood reveals not to us Reasons of this Doctrine Reas 1 1. The matter of the Gospel was hid in the secret Will and Counsel of God untill it pleased him in time to open and reveal it to the Church first more obscurely by the Prophets and then more plainly by John Baptist our Saviour Christ and the Apostles and if it had not been thus revealed we could never have known it at all Reas 2 Reas 2. The Doctrine of the Gospel is not at all known by Nature neither is there any help in Nature to conceive it no not in pure Nature before Man's Fall Adam himself before his Fall knew nothing of it The Law was known to him and written in his heart but not the Gospel And some general Points of the Law may yet be known by Nature even since the Fall but so cannot the Gospel Reas 3 Reas 3. The things contained in the Gospel are above the reach of mans reason and such as cannot be comprehended by it though they be not contrary to humane reason directly yet they exceed the capacity of it We cannot conceive them of our selves without the special illumination of Gods Spirit 1 Cor. 1. 23. The Preaching of Christ was to the Jews a stumbling block and to the Grecians foolishness Use 1 Use 1. To confute such as think these heavenly Mysteries of the Gospel easily learned but the contrary appears by many that are sharp-witted and apt to learn other matters yet in these Points of the Gospel are blind and hard to conceive them It is not therefore needless though some do foolishly think so for these things to be often taught and for the same Points to be again and again urged and insisted upon as occasion serveth This should not be grievous to Ministers and for the People it is a safe and sure way Phil. 3. 1. Use 2 Vse 2. Ministers had need in teaching to strive to make the Doctrines of the Gospel plain to their Hearers remembring that they teach Mysteries c. Vse 3 Use 3. Marvail not that so few understand and believe the Gospel seeing it is a hidden mystery to the natural man None can know it but those to whom it is revealed of God and he doth not reveal it to all as we heard before Use 4 Use 4. See what need we have to use all pains and diligence to come to the knowledg of these mysteries and especially to desire of God in prayer to open them unto us If David prayed God to open his eyes to see the wonderful things of the Law Psal 110. 18. How much more should we c. Quest Quest If the Doctrine of the Gospel be mystical How do we say against the Papists That the Scriptures which contain this doctrine are plain and easie Answ 1 Answ 1. We do not say That all things in the Scriptures are plain for some things are set down obscurely and darkly to stirr us up the more diligently to study the Scriptures therefore some particular places and sentences are darkly set down But this we hold 1. That all things necessary to salvation are plainly taught in Scripture 2. We hold That although all things needful to salvation be plainly set down yet they are not plain and easie to us to conceive but many things hard and difficult As for example That Christ being God took man's nature That he was born of a Virgin c. These things are plainly set down in Scripture But yet it is hard for us to conceive these mysteries But this difficulty is more in respect of our natural blindness than in respect of the Doctrines themselves 2. We say That the Scriptures are plain yet not to all but to such as diligently use the means to understand them and to such as are inlightned by the Spirit of God to see into them but to others they are hard and obscure which is the reason that sometimes a plain unlearned man understands the Scripture better than some learned Doctors My sheep hear my voyce c. Joh. 10. mystery of the Kingdom of God Doctr. 2. Here we learn further the excellency of this doctrine of the Gospel in that the matter of it is so excellent teaching us those things which concern Gods Kingdome both his Kingdom of Grace and of Glory especially in that it revealeth to us the way and means of attaining to Gods Kingdom of glory after this life Hence it is called the Gospel of the Kingdome and the Word of the Kingdome and sometimes the Kingdom of God as Matth. 21. 43. But of this Point before Chap. 1 14. Use Use Highly to esteem of this Doctrine of Gods Kingdom and of the Ministery and preaching of it accounting it our happiness that we enjoy it The greatest outward blessing which God bestoweth on any Nation which he favoureth Capernaum is said to be lifted up to Heaven because they had this mystery of Gods Kingdom preached unto them by our Saviour Christ So may it be said of us Let us therefore be truly thankful to God for so inestimable a blessing and shew our thankfulness by bringing forth better fruits of the Gospel then many of us have done as yet lest God take his Word from us for our contempt and unthankfulness So much of the first thing which our Saviour here teacheth his Disciples namely the reason why he was willing to interpret his Parables to them Now followeth the second thing which he teacheth them which is the reason why he did speak in Parables unto others that is to the Scribes and Pharisees and such as they were who are said to be Without The reason is contained Verse 11 12. In the words more particularly we may consider three things 1. The Persons to whom our Saviour spake in Parables Those that are without 2. His manner of Preaching to them In Parables All things done to them in Parables 3. The reason why he so spake to them which is twofold 1. That they might be left in their wilfull blindness and ignorance That they seeing might see and not perceive c. 2. That they might be left in their wicked and sinful estate and not be brought to true Repentance lest their sins should be forgiven them lest at any time they should be Converted c. To them that are without That is to such as are without the true Church not being true members of it For the understanding whereof know that there are two sorts of persons which are said to be out of the Church 1. Such as have not so much as outward Communion with the visible Church or people of God which profess his
forgiven In these words Lest at any time they should be Converted and their sins should be forgiven them First to clear the words In seeing may see This is an Hebraism implying a frequent earnest or diligent seeing or beholding of a thing And here it is to be understood not of the bodily eyes but of the eyes of the mind and understanding and so it implies a frequent diligent Attention of the mind in observing and considering any thing And not perceive That is not throughly and rightly understand the Doctrine of the Kingdome of God As if our Saviour had said Though they did often and diligently behold mark and consider in their minds the Doctrine of the Word yet they should not be able truely and rightly to conceive and understand the same Hearing they might hear This also is spoken after the Hebrew Phrase implying an often or diligent hearing of the Doctrine of the Word with the outward ears And not understand That is rightly and throughly conceive the true Heavenly Doctrine Lest at any time they should turn Or be converted that is from their sins unto God by true Repentance So much of the sense of the Words Doctr. 1 Doctr. 1. In that our Saviour gives this as a reason why he spake darkly in Parables to the obstinate Scribes and Pharisees that so the Judgment of God might be shewed on them in giving them over to their own willfull blindness and ignorance we may hence gather that it is just with God to give those over unto further blindness and ignorance in Spirituall things who wilfully reject the truth and shut their eyes against the light of it The reason is because by this means he doth punish such and that most severely for their great and hainous sin of willfull contemning his truth The wilfull contempt and rejecting of the Doctrine of the Word of God being a most hainous sin and tending directly to the Dishonour of God therefore it is just with him to punish it with this heavy Judgment of giving over such to their own blindness leaving them in it and so suffering them further and further to blind themselves Thus he dealt with the Scribes and Pharisees as we see here So also with the obstinate Jews in the Prophet Esayes time Esay 29. 10. The Lord powred out upon them the Spirit of Deep sleep and closed their Eyes c. And the Vision of all the Prophets and Seers became to them as the words of a Book Sealed c. So with the Gentiles Rom. 1. 28. And even as they did not like to retain God in their Knowledge God gave them over to a Reprobate mind to do those things which are not convenient So the followers of Anti-christ 2 Thess 2. 10. Because they received not the love of the truth c. For this cause God shall send them strong delusions that they should believe a lye that they all might be damned c. Vse 1 Vse 1. See by this how fearfull and dangerous a sin it is for any wilfully to contemn or reject the Word of God and to say unto him with those Job 21. 14. Depart from us for we desire not the knowledg of thy wayes This is the way to provoke God to give over such to their own wilfull blindness and to suffer them further to blind themselves because they did at first shut their own eyes against the light of the truth shining to them in the Word and in the Ministry of it which is a most fearfull judgment This is for terrour to all contemners of the Word and of the Knowledg of it not caring nor desiring to be Instructed therein but despising the means of Knowledg and Instruction as the reading and hearing of the Word Prayer conference c. Let such fear lest God revenge this contempt of his Word upon them by giving them over to further blindness It is just with him so to do and oftentimes he doth so Do we not see this verified in some that live in places where they have the Word of God ordinarily taught and the Doctrine of it plainly laid open to them and yet in seeing they see not and in hearing hear not c. they remain still as blind and ignorant as ever they were before they had such Teaching yea it may be feared that some the longer they be taught the more ignorant and blind they grow What is the reason of all this Surely this is probable to be one reason because some of these ignorant persons are also contemners of Knowledg and of the means of it not caring for them not esteeming or desiring them as they should therefore God in just Judgment leaves them in this their wilfull ignorance and suffers them to be further hardned in it Seeing they willingly refuse the Knowledg of his Word therefore it is just with him to leave them in ignorance seeing they will not know his will touching the means of their Salvation it is just with him that they shall not know it c. Let such be admonished to consider how fearfull their case is and therefore in time to Repent of their willfull contempt of the Word of God and to pray earnestly unto God that this their hainous sin may be forgiven them and that God may be pleased to open their eyes to see and know his truth Use 2 Use 2. To admonish all to take heed of willfull contemning the knowledg of the Word It is a fearfull thing to live in ignorance of the Word of God but much more fearful to be a despiser of knowledg and a contemner of the means Of all kinds of ignorance this is the worst and most dangerous Joh. 3. 19. This is the condemnation that light is come into the World and men loved darkness rather then light c. If thou willingly shut thy eyes against the light of the Word of God take heed lest God in Justice give thee over to further blindness As it is with those that have the light of their bodily eyes dimmed with a Cataract or bad humour breeding and growing in them if they refuse or neglect the means of curing it their sight groweth worse and worse till at length it be quite put out so those that are spiritually blind if they centemn knowledg and the means of it it is just with God to give them over to more and more blindness and even quite to put out that eye of knowledg which once they had if ever they had any Doct. 1 Doctr. 2. In that it is said that in seeing they should see and not perceive and in hearing they should hear and not understand Hence we may gather That men may often hear the Word outwardly and also diligently mark and observe with their minds the things that are delivered and yet for all that remain in blindness and ignorance of the doctrine taught not truly or rightly conceiving the same Thus it was with the Scribes and Pharisees as we see here though they
with the love of sin and with corrupt and sinfull lusts and Affections as Pride self-love malice wrath bitterness uncleanness covetousness c. they come to hear before they have ridded their Hearts from these by true Repentance and Mortification and so the ground of their Hearts being pestered with such weeds and briars is not fit to receive the seed of the Word Again they never yet Ploughed up their hearts by Godly sorrow and contrition for sin and therefore their Hearts being not truly humbled and softned are not fit to receive this seed of the Word No marvail if such profit not by the Word when they prepare not their Hearts to the receiving of it Use 2 Vse 2. If we would profit truly by hearing the Word look to this preparation of our hearts that they may be fit to have the seed of the Word sowen in them Plow them up by Godly sorrow for sin and labour to purge them from all sinfull lusts and Affections Pray unto God by the power and efficacy of his Spirit to mortify them in us and to pluck up and rid these weeds out of our hearts lest they hinder the fruit of the Word in us The more carefull thou art thus to have thy heart prepared as good ground to receive the seed of the Word the more fruit shall the Word bring forth in thee The second thing in which the resemblance between Corn-ground and hearers of the Word standeth is this The ground where seed is sown must receive the seed into it self and so the seed must be hid and covered in the Earth or else it will not take root or spring up to fruit So the hearers of the Word must give the Word entrance into their Hearts by Believing and applying it to themselves else it will not be fruitfull in them Psal 119. 11. David hid the Word of God in his heart c. And this was the reason that the Word was profitable to Lydia Act. 16. because the Lord opened her heart to receive it Use Use See then that it is not enough to let the Word enter into our outward ears nor yet to let it swim or flote aloft in our understandings but if we would have it effectual and fruitfull in us we must receive and hide it in the Furrows of our Hearts as good seed in good ground that it may take root and fructify in us c. So much in general touching the resemblance between Corn-ground and Hearers of the Word Now to speak particularly of the several sorts of Hearers signified by those four sorts of ground mentioned in the Parable 1. Of the first sort signified by the way side And these are they by the way side c. In these words is laid down a description of those hearers which were resembled by the way side described by two things 1. By their property they are outward Hearers of the Word having the seed of it sown upon them 2. By the Issue or consequent of their outward hearing Satan commeth immediately after they have heard and taketh away c. These are they by the way side That is these are those kind of Hearers of the Word which are signified and resembled by the way side Where the Word is sowen To whom the Word is Preached and they are outwardly hearers of it as the words following shew When they have heard c. Now that we may the better conceive what kind of hearers our Saviour here speaketh of and wherein they fail and the cause of their not profiting by the Word it is needfull to compare this place of St. Mark with Matth. 13. 19. where it is said of this first sort That they hear the Word but understand it not which is not so to be taken as if they understood it not at all for then Satan could not be said properly to take it from them as it followeth in the latter part of this verse But they are said not to understand the Word because though they have some slight and shallow apprehension of it in their minds yet they have no through or effectuall Knowledg of it no such Knowledg as doth affect and move their hearts to Believe I ove and imbrace the Doctrine of the Word which is taught for in Scripture every man is said to have so much knowledg and understanding in the Word as he hath Affection of heart to love and imbrace that which he knoweth and without this Affection to the Word all knowledg and apprehension of it in the mind is accompted ignorance So then by this that hath bin said we may see plainly what kind of hearers they are whom our Saviour here likeneth to the way-side namely such as hear the Word and by hearing do attain also to some kind of sleight knowledg or understanding of the doctrine yet so as this knowledg is not effectuall in their hearts to incline them to believe or imbrace or to love and delight in that which is taught and these are fitly resembled to the way-side for as that is beaten and hardened with the feet of passengers so as the seed cast upon it can have no entrance into the ground to take root in it so the hearts of these kind of hearers are so hardened and beaten as it were partly by reason of original corruption of nature and partly through custome and continuance in actual sins and partly also by Satans continual suggestions and temptations that the seed of the Word cannot find any entrance into them nor take root in them Doctr. Doctr. Here then we learn That though men be outward hearers of the Word and do also in some sort understand what is taught yet if their hearts be so hardened in sin and through Satans temptations that they are not affected and moved with the doctrine of it it can never profit them As seed sowen upon a beaten path or high-way cannot sink into the Earth by reason of the hardness of it nor take root or fructifie So the Doctrine of the Word being preached to such whose hearts are hardened in sin cannot enter into them therefore it cannot profit them If the seed of the Word be only sowen in their outward ears and in their minds if it lye above ground that is if it swimm and float aloft in their brain and understanding only and do not enter and sink into their hearts if their hearts be not affected to love and imbrace it as well as their understandings inlightned by it it will never take root or bear fruit in them The seed that is cast on the High-way is utterly lost because it cannot enter into the Earth to take root in it even so the Doctrine of the Word delivered to such hearers whose hearts are so hardened that the seed of the Word enters not into them it is utterly cast away and lost in regard of any fruit or profit that such hearers reap by it Ezek. 33. 31. The people of the Jews did not profit by hearing
the Word because they had no heart to imbrace the Doctrine for their heart went after their covetousness Hebr. 4. 2. the Word heard by the old Israelites did not profit them because not mixed with faith c. that is because they had not hearts to believe and imbrace it and to apply it to themselves Judas heard the Doctrine of Christ and understood it yet this did him no good because his heart was like the high-way so hardened with the sin of covetousness that the Word could not enter or take root in it So the Scribes and Pharisees The reason of the Point is plain For where there is no heart to be affected with the Word there is no conscience or care to yield true and sincere obedience to it and where it is not thus obeyed it is unfruitfull Use 1 Vse 1. See the reason why many hear the Word and have some apprehension and understanding of it in their minds and yet are never the better for it never the more reformed in heart and life there is never the more care or conscience in them to practise what they hear and understand it is because they content themselves with outward hearing and with some slight knowledg and understanding of the Word but their hearts are no more moved with the doctrine then the stones or Pillars in the Church No marvail if such profit not by the Word How can seed thrown upon the High-way yield fruit seeing it lyes above ground And how can the Word bring forth fruit in such who let it lye aloft in their brain and understanding but give it no entrance into their hearts How should it take root or fructifie in their hearts when it never enters into them let not such therefore find fault with the Word it self or with the Seeds-man but know the cause of unfruitfulness is in themselves Use 2 Use 2. See further here how dangerous it is to have the heart hardened in sin especially through long custome in it so as it becomes blockish and sensless having no feeling of the vertue of the Word when it is soundly preached nor being moved with the Doctrine of it Such a heart is like the High-way side beaten and hardened with the feet of passengers so as no seed cast upon it can find any entrance to take root It is a fearful Judgment of God upon any when he gives them up to such hardness of heart that his Word preached doth not move them or enter into them Pray earnestly to the Lord to withhold from thee this Judgment and take heed of hardening thy own heart through custome in sin which will make it like the high-way c. If thou art not affected with the Word thou comest short of the stony ground yea worse then Felix Act. 24. Use 3 Vse 3. If we would truly profit by hearing the Word rest not in outward hearing nor in bare speculative knowledg and understanding of it but labour to have hearts affected to imbrace love and delight it and to believe and apply it c. Pray unto the Lord to open our hearts as he did the heart of Lydia that we may give the Word entrance into them as she did and to give us grace to hide the Word in our hearts as David did Psal 119. 11. So much of the property of those hearers resembled by the way-side That they are outward hearers of the Word Now followeth the issue or event of their hearing When they have heard Satan cometh immediately and taketh away the Word sowen in their hearts The summ is That Satan useth means to deprive them of the true fruit and benefit of the Word which they have heard Where consider two things 1. Who it is that depriveth them of the fruit of the Word Satan 2. The Description of Satan by a twofold practise which he useth to the end he may deprive them of the Word 1. He cometh and presenteth himself to them immediately after their hearing 2. Being come he taketh away the Word sowen in their hearts Touching the first thing Who depriveth them of the Word Satan That is the Devill called in Scripture by this name Satan which is an Hebrew word signifying as much as an Adversary because he is the professed Enemy of God and the most malicious enemy also to the salvation of man seeking nothing more then the destruction of our souls and bodies therefore called our Adversary 1 Pet. 5. 8. and said to be a Murtherer from the beginning Joh. 8. But of this before Chap. 1. Verse 13. cometh Not in bodily shape visibly but by his Suggestions and Temptations presenting himself to those that have heard the Word Taketh away the Word Useth means to hinder them from reaping true fruit and profit by it which was sowen in their hearts Quest How is it said to be sowen in their hearts seeing they did not effectually understand it so as to give it entrance into their hearts Answ The Word may be said to be sowen in the hearts of the hearers in two respects 1. In respect of the hearers themselves when it is not only preached and heard outwardly but received also and ingraffed into their hearts by Faith 2. In respect of the efficacy of the Word it self and of the Ordinance of God in the Ministery of it which in it self is effectuall to ingraft the Word into the heart though oftentimes through the default of the hearers the Word be not thus actually ingraffed in them Now in the first respect the seed of the Word was not sowen in these hearers But in the second respect it may be said to be sowen in their hearts because though they received it not into their hearts yet the Word in it self was effectuall to work upon their hearts and to enter into them and Gods Ordinance in the Ministery was powerful of it self to that end though it took not effect in them through their own default So much of the meaning of the words Now to the Instructions from them Observ Observ From this that Satan is said to hinder them from profiting by the Word Observe That the Devil is an utter and most malitious Enemy to the hearing of the Word and to the fruit of it And this he is sundry wayes 1. By keeping men from hearing the Word stirring up occasions of worldly business or some other impediments on the Sabbath to keep them at home or to cause them to be employed elsewhere when they should be present in the house of God to hear his Word And if he cannot keep them away still yet as often as may be he will 2. By keeping them from diligent attention to the Word when they are present in the Congregation This he doth sometimes by suggesting by-thoughts and wandring imaginations to draw away their minds or else worldly cares or by using means if he can to make them fall asleep as Eutychus did in the time of Paul's Preaching Act. 20. or some other way distracting their minds
their hearts are so affected with love and desire of worldly profits pleasures honours c. that they cannot be affected as they should with love to the Word of God 2. They hinder men from believing the Word and from applying it effectually by faith Joh. 5. 44. How can ye believe which receive honour one of another c Ambitious desires hindered them from believing Vse 1 3. These worldly desires keep men from yielding sincere obedience to the Word Thus Herod's carnal and incestuous lust hindered him from yielding obedience to John Baptist's doctrine And hence is that 1 Cor. 1. 26. Not many mighty or noble are called c. The reason is because for the most part such great persons are addicted to these worldly lusts after Honours Pleasures c. which do keep them from yielding sincere obedience to the Word as they ought So Demas Vse 2 Use 1. See one cause more of little profiting by the Word Many have their hearts so overgrown with thorns of worldly lusts after profits preferments carnall pleasures and delights c. that the fruit of the Word is choked in them by these their affections carried so eagerly after things of the world that they cannot be affected to the Word of God nor profit by hearing Some are so affected with carnal pleasures and vain Sports that they can hardly forbear them on the Lords Sabbath when they should either be hearing the Word or else meditating on it after they have heard it Others though they hear the Word with outward ears yet are never the better for it because their hearts are so carried away with worldly lusts that they cannot be affected with the Word much less yield obedience to it Use 2. If we would profit by the Word see that these thorns of carnal and worldly lusts overgrow not our hearts but pluck them up by the roots Use all good means to flee the corruption that is in the world through lust 2 Pet. 1. 4. Lay them aside before we come to hear the Word 1. Pray earnestly to God to kill and crucifie these worldly and carnal affections in us by the power of his Spirit that so we may be dead to the world and crucified to it and that to us as it was to Paul 2. Consider That in our Baptism we renounced the world and the lusts of it promising not to give our selves to the same but to addict our selves wholly to the service of Christ 3. The Gospel teacheth us to deny worldly lusts Tit. 2. 12. Rom. 13. 12. 4. We are here as Pilgrims and strangers therefore use this world and the things in it as if we used them not not setting our affections on them but raising them to heaven which is our Country whither we are now travelling let our love desire and all our affections run chiefly after that Col. 3. 2. and 1 Pet. 2. 11. I beseech you as Pilgrims and strangers abstain from fleshly lusts c. So much of the several causes of choking the Word Now to speak briefly of the effect or consequent Doctr. It becometh unfruitfull It brings forth some fruit but not to perfection as is said Luke 8. 14. that is no good or sound fruit they yield no true and sincere obedience to the Word Doctr. Hence observe That although we yield some fruit of obedience to the Word yet if it be not good and sound fruit that is sincere obedience it is all one in effect as if we yielded none at all we are still to be accounted unfruitful hearers The Reason is because no fruit of obedience to the Word is acceptable to God if it be not sincere and unfeyned Now what this sincere obedience is we shall see upon the next Verse Use Vse Rest not in this that we yield some obedience to the Word in some things or for a time for so did Herod but see that we bring forth good fruit Mark 4. 20. And these are they which are sowen on good ground c. June 4. 1620. HItherto of the three first sorts of hearers of the Word which are unprofitable Now it followeth to speak of the fourth sort which are good and profitable hearers resembled by the good and fruitfull ground mentioned in the Parable Now before I come to the particular handling of the words we may here observe one or two Points generally from the comparing of this fourth sort of good hearers with the 3. former sorts of unprofitable hearers Observ 1 1. Observ In that our Saviour mentioneth 3. sorts of bad hearers and but one of four good We may hence gather That usually the greater part of those that are hearers of the Word in the visible Church are fruitless hearers Our Saviour implyeth so much by mentioning 3. sorts of bad hearers and but one good Here note That this is true for the most part though not alwayes nor of every particular visible Church or Congregation for there is nothing against it but that in some particular Congregations the number of good hearers may be as great or greater than of bad hearers But if we speak generally and for the most part it is otherwise Esay 53 1. The Prophet complaineth of the small number of those that believed and imbraced his doctrine in comparison of those that rejected it Who saith he hath believed our report and to whom is the arm of the Lord revealed And this he speaks not onely of the Jews in his own time but prophetically also foretelling how it should be in the times of Christ at his coming and afterwards That very few should imbrace his doctrine and the doctrine of the Apostles in comparison of others that should reject it And so it came to passe as we may see Joh. 12. 37. Though he preached and wrought many miracles before the Jews yet they believed not on him that is very few in comparison of those that believed not for ver 42. Among the thief Rulers many believed on him c. They were many in themselves but few in comparison of those that Believed not Joh. 3. 32. So Act 17. when Paul preached at Athens a great and populous City yet but few in comparison imbraced his doctrine as may be gathered out of the last Verse of the Chapter Reason Reason Matth. 22. 14. Many are called but few are chosen This is spoken of those that have the outward Calling by the Word preached yet even amongst them there are but few chosen to eternal life now the Word is effectual only in them that are ordained to life Act. 13. 48. Use 1 Use 1. Think not that all are good Christians and must needs be saved that come to Church and lend their outward ears to the Word It is nothing so There are many of those that are outward hearers yea the greater part who yet reap no true saving fruit by hearing Luke 13. 26. Christ at the last day shall say to some of those in whose streets himself hath taught Depart from me
ear from hearing the Law even his Prayer shall be abominable Therefore take heed of neglecting the publick hearing of Gods Word under any colour or pretence whatsoever Prov. 1. 24. Because I have called and ye refused c. therefore ver 28. They shall call upon me but I will not answer c. Use 2 Use 2. To stir up all to diligent and frequent hearing of the Word Prov. 8. 34. Blessed is the man that heareth me saith Wisdome watching daily at my Gates waiting at the posts of my doors c. The more diligent any is in attending upon the Ministry of the Word at the Gates of Wisdome that is at the doors of Gods house the more shall that person profit by the Word if he come prepared and be carefull to hear in due manner Now to stir up all to diligence in hearing Consider 1. The excellency of this Ordinance of God the publick Ministry of the Word being the onely Ordinary means sanctified of God for the working of Faith and Regeneration and consequently for the bringing of us to Salvation Rom. 10. 17. Faith is by hearing c. 1 Pet. 1. 23. Born anew by the immortall Seed of the Word c. Rom. 1. 16. The Gospel is the power of God to Salvation c. understand it of the Gospel Preached therefore called the Gospel of Salvation and Word of life 2. Consider our own great necessity and want of the Word Preached in regard of the wants and weaknesses of Grace in us Consider thy want of Knowledg thy want of Faith of Godly sorrow for sin c. or at least the weaknesses and defects of these Graces and all other in the best of us and we shall find how much we stand in need of the Ministry of the Word for the working and increasing these and all other Graces in us and this will make us hunger and thirst after the Word Preached it will make us earnestly desire the sincere milk of the Word even as the sucking child desireth the breast and will not be satisfied without it it will make us with Job to esteem the words of the mouth of God more then our necessary food Job 23. 12. So much of the first property of the good Hearers they hear the Word The second followeth They receive it Understand this of the inward receiving of it into their minds and hearts but especially into their Hearts Luke 8. 15. They are said in an honest and good Heart to keep it Doctr. Doctr. The property of all good hearers to give inward entertainment to the Word in their Hearts Jam. 1. 21. Receive with meckness the Word that is ingrafted in you c. Psal 119. 11. David saith He hid the Word of God in his Heart c. Luk. 2. 19. Mary kept all those things and pondered them in her Heart which she had heard from the shepheards and which they had learned of the Angel concerning the Birth of Christ Thus must all good Hearers entertain the Word Preached into their Hearts Quest Quest How must the Word be received into the Heart Answ Answ 1. By being affected and moved in Heart with the Doctrines of the Word when they are delivered loving and rejoycing in the Promises and comforts of the Word fearing and trembling at the reproofs and threatnings of it So David Psal 119. 162. I rejoyce at thy Word as one that findeth great spoyl Act. 2. 41. They gladly received the Word of Peter And Act. 8. 8. When Philip Preached Christ to them of Samaria there was great joy in that City So also we must be affected with fear and trembling at the reproofs and threatnings of the Word Esay 66. 5. Hear the word of the Lord ye that tremble at his Word So Josiahs Heart melted when he heard the Law read 2. The Word must be received into the Heart by true Faith believing and effectually applying every part of the Doctrine to the Soul and Conscience this is called the rooting and ingraffing of the Word in us as I have before shewed ver 17. and without this the Word cannot profit Hebr. 4. 2. The Word did not profit them being not mingled with Faith c. 3. By inward submission of the Heart and Soul in obedience to the Doctrine of the Word Reason Reas If the Word be not thus entertained into the Heart it can never fructify in the life and practice if it be not first received into the Heart it will never be conscionably obeyed in the life and conversation True obedience unto the Word comes from the Heart Rom. 6. 17. Ye have obeyed from the Heart the form of Doctrine which was delivered you Therefore Jam. 1. 21. Receive the Word c. And be ye doers of the Word c. Vse 1 Use 1. See then they are no good Hearers who onely receive the Word into their outward ears but not into their hearts Some are not affected or moved in heart with the Word when it is delivered so blockish that they take nothing to heart that is spoken they are not moved to love or rejoyce in the comforts of the Word nor moved to fear or tremble at the reproofs of it they are no more affected with these things than the Pillars of the Church are These come short of the second and third sorts of unprofitable Hearers signified by the stony and thorny ground both which as we have heard are in some degree affected with the Word and yet are unprofitable because not truly and sincerely affected how much more must they needs be unprofitable who are not at all affected with the Word Again Others though they be affected in some sort with the Word yet want true Faith to apply the Word to themselves particularly and so the Word being not rooted in them can bring forth no fruit in them Others have no pliable and obedient hearts to submit to the Word but rather stubborn and Rebellious hearts against it Impossible for any of these to be good Hearers so long as they give no better entrance to the Word into their hearts Though thou give it entrance into thy ears yet if not into thy heart it is nothing though thy ears be open to hear the sound of it never so often yet if thy heart be barred and shut up against the Doctrine of the Word that it cannot enter there thou wilt be never the better for all that thou hearest though thou shouldst hear every day a Sermon See then what a fearfull and dangerous thing it is to have a hard and unbelieving or a rebellious heart against the Doctrine of the Word such a heart as is unfit to give entrance to the Word by believing and embracing it Such a heart though the Lord come often and stand at the door of it and knock by the Ministry of his Word yet there is no entrance for his Word Take heed there be not in any of us such a heart as this when we come to hear the Word and
or for the just condemnation of the wicked and reprobate All such things though they may be hidden for a time shall at length be made open and manifest in due time that is to say either in this world and before the day of Judgment or else at the day of Judgment 1 Cor. 4. 5. Use 1 Use 1. This is matter of terrour to the wicked and hypocrites who think if they can commit sin closely and secretly so as men take no notice thereof then they are safe and they shall escape shame and punishment Such must know that though men see them not yet God seeth them unto whose eyes all things are naked and open Heb. 4. 13. And though their sins may be kept close for a time yet the time shall come in which they shall be laid open to their everlasting shame and confusion if they repent not of them in time that they may be covered in Christ Let such then repent of their secret sins c. Use 2 Use 2. This admonisheth all to take heed of sinning against God though they may do it never so secretly Remember that Eccles 12. ult God shall bring every work to Judgment with every secret thing whether it be good or whether it be evill And remember also what is here said That there is nothing hid which shall not be manifested c. Though thou mayst for a time keep thy sins close and secret yet canst thou not alwayes keep them so If thou repent not truly of them and so get them to be covered in Christ the time shall come in which they shall be laid open to the view of men and Angels and that to thy everlasting shame and confusion God will discover and lay them open either in this life or after thy death or at the day of Judgment yea thy own conscience shall discover them at that day Revel 20. 12. The Books were opened c. that is the Books of every ones conscience either discovering their sins to them and so accusing them before God or else excusing and acquitting them if they be such as are in Christ purged from the guilt of sin Let every one think often and seriously of this time when the secretest sins of men shall thus be laid open and let it make us fear to sin against God though never so secretly Use 3 Use 3. This also is matter of comfort to the godly in this life And that in two respects 1. It may comfort them against false slanders and accusations and against all wrongs and abuses offered unto them without cause God shall in time clear their uprightness and innocency though it be hid for a time yet it shall in due time be laid open to their praise and glory and to the shame of their adversaries This shall be done either in this life or else at the day of Judgment at which time the Lord will bring to light the hidden things of darkness and will make manifest the counsels of the hearts and then shall every man have praise of God 1 Cor. 4. 5. 2. It ministers comfort to them against all the afflictions and miseries which they many times suffer in this life by reason of which their estate seemeth unto the world to be wretched and miserable But the truth is it is most happy and blessed notwithstanding all the outward miseries of this life For all these turn to their good and to the furtherance of their salvation and so hinder not their happiness but they are blessed in the midst of them and though this their happiness be yet hid yet it shall one day most clearly appear and shine forth Col. 3. 3. Your life is hid with Christ in God When Christ our life shall appear then shall ye also appear with him in glory Verse 23. If any man have ears c. This was spoken of before Verse 9. Mark 4. 24 25. And he said unto them Take heed what you hear With what measure ye mete it shall be measured June 25. 1620. to you And unto you that hear shall more be given For he that hath to him shall be given and he that hath not from him shall be taken even that which he hath OF the two first Parables uttered by our Saviour in this Chapter we have spoken namely the Parable of the sower and the Parable of the Candle Now before the Evangelist doth come to the third Parable he first mentioneth a speciall Admonition or Precept given by our Saviour unto his Disciples touching the right way of hearing the Word And this followeth well upon the Conclusion of the former Parable of the Candle ver 23. In which our Saviour having exhorted all that have ears diligently to hearken to his Doctrine now he sheweth his Disciples what they must do if they would hear his Doctrine aright and profitably namely that they must take diligent heed to the matter of that Doctrine what it is which they hear 1. Consider the duty enjoyned Take heed what you hear 2. A reason to inforce it taken from the fruit and benefit which shall follow if they do diligently mark and attend to the Doctrine delivered This fruit is laid down 1. Generally and more obscurely in this Proverbiall speech With what measure ye mete c. 2. More particularly and plainly in these words And unto you that hear shall more be given And this is further confirmed ver 25. by another Proverbiall sentence For he that hath to him shall be given c. Take heed what you hear Attend diligently to the matter of the Doctrine which I deliver unto you and seriously consider what manner of Doctrine it is even such as is most true Divine and Heavenly Doctr. Doctr. Hence we learn that such as would hear the Word of God aright and so as to profit by hearing must diligently attend to the matter and substance of the Doctrine which is delivered seriously weighing the Divine nature and excellency of it Revel 2. 7. Let him that hath an ear hear what the Spirit saith unto the Churches Let every one hearken diligently to the Doctrine delivered to the Churches and withall seriously consider what Doctrine it is even the Doctrine of God proceeding from his Spirit 2 Tim. 2. 7. Consider what I say c. Reas Reas This attention to the matter and serious consideration of the Divine nature and excellency of the Doctrine is a speciall means to move those that hear it to believe and yield obedience to the Doctrine when they perceive it to be of Divine Authority and of such excellency Vse 1 Vse 1. See by this that such cannot be profitable hearers who take little or no heed to the matter and substance of the Doctrine taught in the publick Ministry yet many such there are who rest onely in the outward sound of the words or in the Eloquence or good voice of the Preacher but never take heed to the matter and substance of the Doctrine nor once seriously consider
of the Divine excellence of it Hence is it that they are not affected in Heart with it neither are they moved to imbrace and yield conscionable obedience unto it Such were the Prophet Ezekiel's hearers mentioned Ezek. 33. 32. To whom he seemed in his Preaching to be as a lovely Song of one that hath a pleasant voice and can play well of an Instrument for they heard his words but did them not They took heed to the Prophets words and manner of speaking and were delighted with his good utterance but regarded not the matter and substance of his Doctrine to imbrace and practise it Vse 2 Vse 2. Let all that would shew themselves good hearers give diligent heed to the matter of Doctrine delivered and look at the Divine Authority of it Hear it not as man's word but as the truth of God So 1 Thess 2. 13. So much of the Duty enjoyned Now followeth the reason used by our Saviour to inforce it on his Disciples With what measure ye mete c. This Proverbiall sentence we find uttered by our Saviour not onely here but also Matth. 7. 2. upon another occasion and to another purpose namely to shew that such as rashly and uncharitably censure others shall be in like manner censured by others But in this place our Saviour applyeth it to his present purpose to shew what fruit and benefit should come of it If they would use diligence in hearkning to the Word and such conscionable care to profit by it as was fit then the Lord would recompence this their diligence and care with such a measure of fruit by hearing as should be answerable and proportionable to their care and diligence used as if he had said Look what measure of diligence and conscionable care is in you to hear the Word and to profit by it the like measure of Spirituall fruit and profit shall you reap by the blessing of God upon your hearing Vide Theophylact. Bucer Lyser Winkelman in locum And to you which hear That is diligently attend and give heed to the Doctrine of the Word with a conscionable care to profit by it More shall be given A greater measure of sound Knowledg Faith and such other sanctifying Graces of the Spirit shall be bestowed on you and wrought in you by the Word Preached Thus our Saviour in these last words of the verse doth more plainly shew what he meant by the former Proverbiall speech when he said That with what measure they did mete it should be c. So much of the words Doctr. 1 Doctr. 1. With what measure c. Observ Observ We must look that the Spirituall fruit and profit which we reap by performance of holy duties shall be proportionable to the diligence and conscionable care which we bestow upon those Duties Look what measure of diligence and conscionable care and pains we mete unto God in performance of good Duties the like measure of Spirituall fruit and profit will he mete unto us again If we use a good measure of care and diligence we may look for a good measure of fruit if small or no care or diligence then small or no fruit That which Paul speaketh of giving Alms to the Saints is true of all Religious duties 2 Cor. 9. 6. He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully If we be sparing and niggardly in our care and pains bestowed on the duties of Gods service we shall reap but a small measure of fruit by those duties but if we be liberal and bountiful in our care and diligence God will reward us with a bountiful measure of fruit and comfort which we shall find and feel by performance of such duties To this purpose is that 1 Cor. 15. ult Be ye stedfast unmoveable alwayes abounding in the work of the Lord for as much as you know that your labour is not in vain in the Lord As if he should say The Lord will abundantly reward you if ye be abundant and plentifull in his work that is in performance of holy and religious duties Use 1 Use 1. See the reason why many reap little or no fruit or sound comfort to their own souls by performance of holy duties of Gods Worship as hearing of the Word receiving Sacraments Prayer c. It is because they bestow small or no care pains and diligence in performance of them but sleight them over thinking that God is pleased with the outward work done though there be no conscionable care of the right manner of doing such duties It is just with God to deprive such of the fruit and comfort of such duties when they are thus negligent and careless in performing them Such measure as they mete unto God in their obedience and service the same measure he justly meteth to them again in the fruit and reward of that service Use 2 Use 2. To encourage us to use diligence and conscionable care in all duties of Gods service knowing that our labour and care shall not be in vain in the Lord but according to the measure of care and diligence which we bestow he will reward us with a proportionable measure of fruit and comfort which we shall reap by serving him conscionably As a good and liberal Master if he see his servant careful and painfull in his service will deal the more bountiful with him in his wages So will the Lord deal with us not that we can by any care or pains of ours deserve a more plentiful reward at the hands of God but onely because he hath freely promised so to reward our pains bestowed in his service and not for the worthiness of our service in it self Doct. Doctr. 2. And to you which hear c. Observ Observ Diligent and conscionable hearing of the Word preached is a speciall means and help to further Christians in grace and to increase in them all sanctifying gifts of the Spirit 1 Pet. 2. 2. Desire the sincere milk of the Word that ye may grow thereby Ephes 4. 12. Christ when he ascended gave Pastors and Teachers for the perfecting of the Saints and for the edifying of the body of Christ that is to further the Saints in grace Therefore 1 Thess 5. 19. the Apostle having first said Quench not the Spirit he presently addeth Despise not Prophesying to shew that the way not to have the graces of the Spirit quenched in us but rather to have them cherished and increased is not to despise prophesying or preaching of the Word that is to make high accompt of it and to shew it by diligent hearing of the Word See Act. 20. 32. Vse 1 Use 1. See then that hearing of the Word is needfull not only for such as want grace but also for such as are already called effectually and are in the state of grace to confirm them therein and help them to grow in it As the Word preached is the seed of our new birth by which we must come to be
abounding in the fruits of Grace If the true fruits of Faith Love and other Christian Graces do increase and abound in us more and more it is an evidence to shew that the Graces themselves do grow in us 2 Pet. 1. 5-8 Add to your Faith Vertue and to Vertue Knowledg c. For if these things be in you and abound they will make you that ye shall neither be barren nor unfruitfull in the Knowledg of our Lord Jesus Christ 3. We may discern and judg of our growth in Grace by the growing and increasing of our love to the means of Grace as to the Word Sacraments c. The more the sucking child loveth the breast the more it groweth 1 Pet. v. 2. Use 3 Use 3. To stir us up to labour more and more to grow in Grace as we are exhorted 2 Pet. 3. ult This is the way to approve that Grace which is in us to be sound and sincere Use the means therefore to grow in it 1. Pray unto God daily to accomplish and perfect the good work of Grace which he hath begun in us Pray with the Church Psal 68. 28. Strengthem O God that which thou hast wrought for us or in us 2. Be diligent and conscionable in hearing the Word Preached that by it we may grow in Grace 1 Pet. 2. 2. Desire the sincere milk c. 3. Joyn thereunto also the frequent receiving of the Lords Supper which is a Sacrament of confirmation to strengthen and increase Grace in us 4. Be carefull well to employ and use that measure of Grace which God hath already given us This is the way to have it increased as we heard before upon ver 25. As the natural strength of our bodies groweth by exercise so is the strength of Grace increased in us by the diligent use and exercise of the same It followeth Ver. 33 34. And with many such Parables c. This is a generall Conclusion with which the Evangelist windeth up all the former Parables of our Saviour Christ In which the Evangelist sheweth two things 1. The manner of our Saviour's teaching at that time 1. That he spake with many Parables and that he taught nothing without Parables 2. That although he taught by Parables yet it was in such sort as his Auditors were able to hear him The second thing which the Evangelist sheweth is the speciall care which our Saviour had of his Disciples that they might profit by his teaching in that he did expound all things to them alone With many such Parables spake he the Word unto them This shews that the Evangelist doth not in this Chapter mention all the Parables uttered by our Saviour in this Sermon But St. Matthew mentioneth some others of them chap. 13. As they were able to hear it That is according to their capacity and so as they might conceive his Doctrine Quest Quest. How can it be said that he Preached according to their capacity seeing he spake all in Parables which were dark and hard to be understood Answ Answ The meaning is not that his manner of teaching was simply easie and plain to be understood of all that heard him for to the Scribes and Pharisees and such obstinate contemners of his doctrine it was most obscure and dark But that in some respect his teaching was easie and agreeable to the capacity of his Disciples and such as were teachable namely in this respect that he taught them heavenly and high mysteries by similitudes taken from earthly things familiarly known Therefore though they could not at the time of delivery throughly conceive the doctrines that were taught under those similitudes yet they might easily conceive the similitudes themselves in regard of the literal sense which being afterward opened unto them in private by this means all things were made more plain unto them than if they had been barely propounded without any such similitudes But without a Parable spake he not c. Namely at that time and in that Sermon which he then preached out of the Ship upon the Sea of Galilee for at sundry other times he taught without Parables Now of the reasons why he taught by Parables we have spoken before Verse 2. 11. When they were alone That is after our Saviour had sent away the multitude and was gone into the house with his Disciples as appeareth by comparing this place with Matth. 13. 36. and as we shewed more at large upon Verse 10. of this Chapter He expounded all to his Disciples By his Disciples we may understand not onely those which were chosen to be Apostles but also others which imbraced his Doctrine and followed him Now the Reason why he thus explained his Parables unto them was 1. Because to them it was given to know the mystery of the Kingdome of God as we heard before Verse 11. 2. Because they were teachable shewing their desire to learn by their enquiring of the meaning of the Parables as we heard before Verse 10 and as it appeareth Matth. 13. 36. As they were able to hear Observ Ministers of the Word in their teaching ought to have respect to the capacity of their people and to frame their doctrine and manner of teaching unto their ability to hear So Paul 1 Cor. 3. 2. I could not speak to you as to spiritual c. but as to babes in Christ I have fed you with milk and not with meat for hitherto ye were not able to bear it neither yet are ye able By milk he meaneth the plain handling of the doctrines of Christian Religion according to the capacity of those that are weak in knowledg and by Meat the more exact and curious handling of higher Points of Doctrine So Hebr. 5. 12. Ye are become such as have need of milk and not of strong meat For every one that useth milk is unskillfull in the Word of righteousness c. But strong meat belongs to them of full age who by use have their senses exercised c. See also for this Point 1 Cor. 2. 4. 2 Cor. 4. 2. Vse 1 Use 1. See then how unfit it is for Ministers to preach in so high a strain and in such a dark manner that the people cannot conceive what is taught or bear it away Vse 2 Use 2. The people should desire to have the Word handled to them in such manner as is fitting to the capacity of the simplest This is most profitable for the hearers when the hidden mysteries of the Word are made plain unto them And when they were alone he expounded all things c. Observ 1. In that our Saviour is so carefull to open the meaning of his Parables to his Disciples This may teach Ministers of the Word their duty which is to be carefull upon all good occasions both in publick and private to open and explain to their people such things as are hard to be understood in the Scriptures therefore they are called Interpreters as Job 33. 23. Especially Ministers
should in their publike Ministery be carefull thus to open and unfold the obscure and hard place of Scripture unto their people And this sheweth us the necessity of the publick Ministery even in this respect that by it those things which are hard and difficult in the Scriptures may be opened and unfolded unto the people of God Vse Use Hearers should desire to have hard places explained c. Observ 2 Observ 2. Our Saviour was very forward to open the Parables to his Disciples because he saw them willing and desirous to be instructed as did appear by their coming to him in private to ask of Him the meaning of the Parables This should encourage us in like manner to shew our selves willing and desirous to learn of Christ and to be instructed in the knowledg of his Word then shall we find him most ready to instruct and teach us and to reveal the knowledg of his Word unto us Let us therefore shew our selves teachable and Christ will teach us to know his Will and understand his Word Let every one that would be taught of Christ shew himself desirous to be taught of him Such a teachable Scholler he liketh and loveth Therefore go to him by prayer and ask him the meaning of those things which thou canst not conceive in the Scriptures and he wil be as ready to open thy understanding and to help thee to conceive them as he was to open his dark Parables here to his Disciples Shew thy self also ready and willing to hear and learn of the Ministers of Christ sent to thee in his Name and thou shalt find Christ ready to instruct thee by their means and to reveal unto thee more and more the knowledg of his Word Our Saviour when he lived on earth never refused to teach any that came to him and shewed themselves willing to learn No more will he now refuse to teach thee inwardly by his Spirit and outwardly by the Ministery of his Word if thou shew thy desire to learn of him Contrariwise if thou refuse to learn of him he will hide the knowledg of his Word from thee as from the Scribes and Pharisees c. Mark 4. 35 c. Now the same day when Even was come c. July 23. 1620. HAving finished the first part of this Chapter touching the Doctrine of our Saviour which he preached partly by the Sea-side and partly out of the Ship upon the Sea of Galilee as we heard upon the first Verse of this Chapter Now we are come to the second part of the Chapter containing a Miracle which our Saviour wrought upon the same Sea for the confirmation of his Doctrine This Miracle consisted in the powerfull and wonderfull calming and allaying of a fearful storm of wind which arose upon the Sea as our Saviour and his Disciples were sailing on it by reason of which Tempest they were in present danger of drowning if he had not so miraculously delivered them The same Miracle is recorded also by St. Matthew Chap. 8. 23. and by St. Luke Chap. 8. 22. although Matthew doth not set it down in the same place and order of the History as the other two Evangelists Mark and Luke do But of this difference I will not here stand to speak because my purpose is onely to handle the History of the Gospel as it is set down by St. Mark In handling this Miracle consider we 1. The occasions of it or preparatives going before it from Verse 35 to the 39th 2. The Miracle it self Verse 39. 3. The consequents of it Verse 40 41. The occasions are of two sorts 1. More remote or further off 2. More near and immediate The occasion further off was Our Saviour Christ's passing or sayling by Ship with his Disciples over to the other side of the Sea Verse 35 36. The more near occasions were these 1. The great Tempest which arose upon the Sea as they were sayling Verse 37. 2. Our Saviour's sleeping in the stern of the Ship upon a Pillow 3. The fear of the Disciples which caused them to awake him and to call out to him for help in this manner Master carest thou not that we perish Verse 38. Touching the first occasion of the Miracle which is their passing over the Sea in it we may consider 1. The time when it was done The same day when Even was come 2. The manner of taking this Voyage or Journey set down in sundry other Circumstances which did accompany it As 1. That our Saviour said to his Disciples Let us passe over c. 2. That he left the multitude or sent them away 3. That they took our Saviour as he was in the Ship 4. That there were also other small Ships with them First to clear the sense of the words and then briefly to observe such Instructions as may arise from the two former Verses The same day when it was Even This was not immediately after the end of his former Sermon preached out of the Ship but after his return home to his dwelling house at Capernaum with his Disciples and after he had expounded his Parables unto them at their request as we have heard before Let us passeover to the other side That is to the other side of the Sea of Galilee or Lake of Genesareth as appeareth Luke 8. 22. upon which Sea or Lake he now was in a Ship with his Disciples being again entred into it with them after his return home to His house at Capernaum St. Matthew saith He entred into the Ship and his Disciples followed him and St. Luke saith He enters with his Disciples into the Ship The meaning is That he led them the way and they immediately followed him into the Ship and being in it He willed them to pass over the ship to the other side of the Lake that is to say into the Country of the Gadarenes as appeareth Chap. 5. 1. Now the reason moving our Saviour to pass over thither was no doubt this 1. That he might take occasion by the way to work this Miracle upon the Sea to confirm his former Doctrine 2. That being passed over into the Countrey of the Gadarenes he might there take occasion to do good by his Doctrine and Miracles and therefore we read in the next Chapter of a great Miracle wrought by him there in dispossessing him that had a Legion of Devils in him And they left the multitude Or sent away the multitude that is the common people which were then assembled to the Sea-side again to hear him and unto whom he had before preached And no doubt but the Disciples dismissed them according to the will and appointment of our Saviour himself And took him as he was in the Ship That is forthwith without delay so soon as he was entred into the Ship and had willed them to send away the multitude and to pass over the ship to the other side presently they lanched forth and carried him away with themselves in the said
had preached and wrought so many Miracles Matth. 9. 1. it said He came into his own City that is to say into Capernaum the chief City in Galilee which was near unto the Sea-side and in which our Saviour had his dwelling house as we have before heard See Matth. 4. 13. Quest Quest Why did he return into Galilee and come to Capernaum again Answ Answ 1. Because it was the place where his ordinary dwelling was 2. Because it was a populous City where he saw opportunity of doing the more good by his Doctrine and Miracles which was the reason that he so much conversed there whence that City is said to have bin lifted up to Heaven Matth. 11. 23. 3. Principally because he had a special Calling to converse in Galilee above other parts of Judaea and there to Preach and work most of his Miracles for so it was Prophesied that he should as St. Matthew sheweth chap. 4. 13. c. Observ Observ Ministers of the Word may from hence learn that their care and desire should be to live in those places and amongst that people where they have a special Calling to live and converse and where they may do most good and that is with their own people of whom they have speciall charge Though they are not to imitate Christ in going up and down ordinarily from place to place to Preach because they have no such Calling to Preach in sundry places as he had yet in this they ought to follow him that as he though he sometimes Preached and wrought Miracles in other places yet chiefly and principally he was careful to reside in Galilee and at Capernaum because he had a special Calling so to do as himself sheweth plainly chap. 1. 38. Luke 4. 43. So ought all Pastors and Ministers now a dayes to be carefull there to live and reside and there to bestow their Ministerial pains where they are tyed by their Calling to live and to bestow their Labours and that is with their own proper Flock and charge 1 Pet. 5. 2. Feed the Flock of God which is among you c. And if at any time they be for a time necessarily hindred by some urgent occasions to be from their people yet they should desire with the first opportunity to return to them again as our Saviour here returned as soon as might be to Galilee after his absence from thence So much of the first Antecedent Our Saviour's return by Ship into Galilee The second followeth which is the great concourse of the people unto him which is amplified by the place where they flocked to him It was near unto the Sea that is to the Sea of Galilee near unto which the City Capernaum stood where our Saviour now was See Matth. 4. 13. Much People gathered unto him Being moved thereunto by the great fame of his Doctrine and Miracles which grew more and more Luke 8. 40. The People received him for they all waited for him that is for his comming back from the Gadarens Countrey And this shews how desirous they were of his return and to enjoy his company and Presence again at Capernaum one reason whereof was no doubt because he had now bin absent from them for a time Now seeing this Multitude come together and waiting for Christ's comming it is likely that some of them came with a sincere mind and Affection and to a good end even to profit by Christ's Teaching and Miracles though others came for sinister ends either out of curiosity to see and hear novelties or else to cavill and except against Christ as the Scribes and Pharisees usually did Observ 1 Observ 1. From this forwardness of the people of Capernaum to come to meet with Christ and to assemble to him to hear him and to see his Miracles at his return from the Gadarens we learn that we should after their example be ready and forward to repair duely to those places where we may enjoy the publick means of Salvation as the Ministry of the Word and Sacraments namely to the Assemblies of the Saints and people of God Thither we should flock and assemble together duely to meet with Christ and to have his company and to enjoy his holy Ordinances for there hath he promised to be Matth. 18. 20. Of this see before chap. 2. 2. Observ 2 Observ 2. In that the people of Capernaum having for a time wanted Christ's Presence and bin deprived of the benefit of his Doctrine and Miracles did now the more earnestly desire and long for his comming this may teach us that the want of the Ordinary means of Salvation for a time when we are forced to be without them should the more kindle and inflame our love and desire unto those means Thus David being for a time banished from God's House so as he could not enjoy the publick Ordinances of God as he had done this want of them made him the more vehemently to thirst after the enjoying of them again as we see Psal 42. and Psal 84. And thuâ— it will be with all that bear true love to the means of Salvation this their love and desire to them is the more kindled if they be at any time hindered and kept from the means Vse Vse Examine our love to the Word and Sacraments and other means of Salvation by this Do we thirst after them the more after that we have bin for some time forced to be without them This shews our love to them to be unfeined But if we come to want them and not desire them the more this argues our want of true love unto them 1 Pet. 2. 2. As new born Babes desire the milk of the Word Now Babes being restrained from the Breast desire it the more It followeth ver 22. The third Antecedent viz. Jairus his comming to Christ and falling down before him Where consider 1. The description of the person comming 1. By his Office and Dignity being one of the Rulers of the Synagogue 2. By his name Jairus 2. The Gesture used by him when he came to Christ He fell down at his Feet when he saw him One of the Rulers of the Synagogue The Jews had Synagogues as we have Churches in which they assembled on the Sabbath dayes to perform the publick worship of God And as there were some appointed to be publick Teachers in the Synagogues to read and expound the Law to the people every Sabbath Act. 15. 21. of which sort were the Scribes and Pharisees Matth. 23. 2. so there were also some special persons who had Authority to govern the publick meetings and to see that all things were done orderly and in due manner and these are called Rulers of the Synagogues which were the chief Ecclesiasticall Governours of the particular Churches or Congregations among the Jews who are therefore called the Church Matth. 18. 17. sic Beza in hunc locum Marci And it seemeth that in some Cities there were not onely one but more of these Rulers of
tumult made by the Mourners assembled to solemnize the Funerals of the young Maid which was dead Verse 38. 2. His reproving of that their tumult and superstitious mourning which they used together with the Reason of his Reproof because the Maid was not dead but asleep Verse 39. 3. Their derision or laughing him to scorn 4. His putting of them all out of the house and taking the Father and Mother of the Maid together with his three Disciples before mentioned and so entring into the Room where the dead Corps lay Verse 40. Now of the two former of these Accidents I have spoken The two latter follow And they laughed him to scorn This is to be understood of the Ministrels and solemn mourners which were making tumult in the house as we have before heard These being reproved by our Saviour for their superstitious mourning and hearing him withall to say of the young Damsel That she was not dead but asleep and not conceiving his meaning were so far from hearkening to his reproof or believing his words touching the dead party that they laughed him to scorn So the cause of their deriding him was their ignorance not understanding what he meant by those words The Damosell is not dead but sleepeth Luke 8. 53. They laughed him to scorn knowing that she was dead They thought he had meant that he was not truly dead but only in a natural sleep though he meant far otherwise as we have before heard and therefore they so derided him Now this their scoffing at our Saviour is mentioned by the Evangelist to shew that she was certainly dead and so to set forth the greatness of the Miracle of Christ in raising her to life again Observ Observ See here That it is the property of ignorant and profane people such as these were to deride and scoff at those good things which they understand not especially at spiritual and heavenly matters 2 Pet. 3. 3. There shall come in the last dayes scoffers saying Where is the promise of his coming The cause of this their scoffing the Apostle mentioneth Verse 5. their wilfull ignorance in the doctrine of the second coming of Christ taught in the Scriptures Act. 2. 13. some of the people when they heard the Apostles suddenly to speak divers Languages mocked and said They were full of new Wine The reason was because they were ignorant of the extraordinary and miraculous gift of Tongues which was then poured forth upon the Apostles So Act. 17. 32. The Athâ—nians scoffed at Paul's Doctrine touching the Resurrection because they were ignorant of it The Reason hereof is given by the Apostle 1 Cor. 2. 14. Spirituall things are foolishness to the naturall man c. Vse 1 Use 1. See how dangerous it is to live in ignorance of the Word of God and of those spiritual and heavenly matters which are taught in it This ignorance doth not only keep such from believing and imbracing the things revealed in the Word but it makes them also apt and ready to deride and scoff at such heavenly matters when they are taught and when they hear of them by others which how hainous a sin it is may appear in that it is in Scripture usually mentioned as a mark of notorious wicked men as 2 Pet. 3. Jude 18 Verse mockers who should walk after their own ungodly lusts And Psal 1. 1. sitting in the seat of the scornfull is mentioned as a high degree of sin Now ignorance in the Word of God where it raigneth especially obstinate and wilful ignorance brings many to this height of sin to be scoffers and scorners of the Word of God Take heed then of living in ignorance of the Word of God especially take heed of wilful ignorance and of despising the means of knowledg lest it bring thee at length to plain scoffing at Religion and at the Word of God On the contrary use all means to come out of thy ignorant estate and to attain to the sound knowledg of the Word Read it hear it read often in provate according to that Precept of our Saviour Joh. 5. 39. Heat it also upon all occasions in publike and pray unto God to open the eyes of thy mind that thou mayst be able to understand the Scriptures Vse 2 Use 2. Beware of scoffing at good things spoken or done by others lest thou bewray thy self either to be a blind and ignorant person in the Word of God or else one that is openly profane and wicked which is worse for one of the two or both thou must needs be if thou be a scoffer at good things in others Quest It followeth But when he had put them all out c. Quest Why did our Saviour thrust out the mourners and suffer only the Father and Mother of the Damosel with his three Disciples to be with him at the working of the Miracle Answ Answ For the same reasons for which he would not suffer any to go into the house with him but only his three Disciples whereof see before He taketh the Father and the Mother of the Damosel These he took with him because the Miracle did most nearly concern them in that it was to be wrought upon their own daughter and in their own house It was therefore fit they should be eye-witnesses both that they might be the more stirred up to thankfulness for life restored to their daughter and also might be the better able to restifie the truth of the Miracle to others afterward And them that were with him That is Peter James and John which came with him into the house as before Verse 37. Observ Observ Though the mourners scoffed at the words of our Saviour when he said The Damosel was not dead c. yet he regarded not their derision of him neither suffered them to hinder him in that which he went about but putting them all out of the house he proceedeth to the working of the Miracle To teach us That when ignorant or profane persons deride or scorn us for speaking or doing well we are not to regard their scoffs not to be discouraged or hindered by them in speaking or doing well but we are to proceed therein constantly as we have begun Act. 2. 14. Though some of the ignorant people mocked at the Apostles when they spake divers Languages yet Peter is not thereby discouraged but standeth up boldly reproving and confuting them and preacheth Christ to them So the Prophets were mocked and scoffed at by the obstinate Jews yet they were not discouraged nor ceased from preaching as we may see in the example of Isaiah Chap. 50. 6. I gave my back to the smiters and my cheeks to them that plucked off the hair therefore have I set my face as a flint c. Jer. 20. 7. So David though scoffed at by Michael his Wife for dancing before the Ark was not thereby discouraged but professeth That he would be more vile that he might honour God 2 Sam. 6. 21. See also Psal
admire the same This should cause us highly to esteem of these Graces and to desire and seek after them Use 2 Vse 2. See also that it is no sure mark of a true Convert or good Christian to acknowledg and wonder at the excellent Graces of Gods Spirit which appear in others for so may they do who are profane carnall and utterly destitute of Gods Sanctifying Spirit such as have no spark of Sanctified Knowledg Faith Zeal Patience may yet confess and wonder at these Graces in other good Christians Such as cannot so much as speak ten words of Prayer to God with Faith and true feeling as they ought yet may admire the gift oâ— Prayer in others And so also other Graces of the Spirit Therefore rest not in this that thou canst admire and speak of the excellent graces and gifts of other holy Christians for though it be good and commendable in it self so to do yet it is not enough to prove thee to be a good Christian unless thou find some measure of the same graces in thy self and canst prove this by good evidence to thy own conscience out of the Word of God It is good for thee to admire the graces that are in others but stay not here Labour withall to make a true and right use of others graces by striving to imitate them and labour more and more to feel the like graces in thy self and to shew them forth toward others by the fruits of them Observ 2 Observ 2. In that Christ's Countrymen do wonder how such wisdom and excellent gifts should be given him without the ordinary means and help of Education and training up in Schools of Learning We may Observe That it is the property of carnal men to tye the gifts and graces of Gods Spirit unto outward helps and means as if the Lord could not bestow such gifts or work such graces by his Spirit without such outward helps Thus carnal men are wont ignorantly to imagine See Joh. 7. 15. Therefore Act. 4. 13. the Rulers and Scribes wondred how Peter and John should preach with such boldness seeing they were men unlearned and ignorant as if the Lord could not bestow such a gift in teaching without the help of humane Learning Thus natural men use to tye the gifts of Gods Spirit unto such outward helps and means and therefore they contemn the graces of such as have had small means c. Reas 1 Reason 1 Cor. 2. 14. The natural man receiveth not the things of Gods Spirit for they are foolishness unto him neither can he know them because they are spiritually discerned Carnal men cannot judg of God's manner of working grace See Joh. 3. 8. Vse 1 Vse 1. Take heed we do not thus tye God unto outward means we must not so think of God and of the work of his Spirit as carnal men use to do as if he could not work grace without ordinary means This is the blind judgment of carnal men which therefore such as profess to be spiritual must take heed of And on the contrary we must know That though ordinarily God worketh grace by means yet not alwayes but sometimes without means to shew that he is above all means and not tyed unto them Therefore sometimes where the means are wanting God worketh extraordinarily by his Spirit giving eminent gifts without ordinary means Thus albeit he usually brings men to knowledg of the Scriptures by reading yet he gives a speciall measure of this knowledg to some that cannot read so though he usually work faith by hearing the Word preached yet sometimes without this means either by reading or some other way extraordinarily So though the knowledg of Arts and Tongues be a great help to attain the gift of preaching yet God can give this gift in an eminent measure to such as want that help as he did to the Apostles being unlearned Fishermen And even in these times though the study of humane Learning be an ordinary means to furnish men with ability to preach the Word yet they are not alwayes the best Preachers which have most helps of humane Learning but sometimes God giveth more eminent gifts to one of mean learning then to another that is more learned Which shews that God is not tyed to means in giving the graces of his Spirit but doth freely bestow them where and upon whom and in what measure he will either by means or without means Which must therefore teach us as on the one side not to neglect the ordinary means of grace so on the other side not to rest in them nor to tye God unto them but above all to sue unto him by prayer to accompany the means with the powerful work of his Spirit which may make them effectual to work and increase his graces in us Use 2 Use 2. Despise not the graces which we see in others because of the small or weak means they have had c. Observ 3 Observ 3. Further these men of Nazareth are driven to acknowledg the excellency of Christ's Doctrine and the Divine power manifested in his Miracles yea they were astonished thereat and yet for all this they believed not in him but were offended at him as it is said in the next Verse The reason whereof was because they were exceedingly hardened in their natural blindness and infidelity so as they could not see clearly into the truth of Christ's doctrine nor believe in him though they had most excellent and powerfull means to open their eyes and to work faith in them So that from hence we are taught That so long as any remain hardened in their natural blindness and infidelity no means will prevail to work faith or repentance in them and to bring them to God though the means used be in themselves never so powerfull and excellent though Christ himself should preach to such and work Miracles before their eyes in such sort as they should be forced with these Nazarites to confess his Divine Power and Wisdom and to wonder at the same yet if their hearts remain hardened in their natural blindness and infidelity all this means would work no good upon them to convert them Thus Esay 6. 10. the Lord threatneth to make the heart of the people fat and to make their ears heavy and to shut their eyes lest they should see with their eyes and hear with their ears and understand with their hearts and convert and be healed Which shews That where hardness of heart reigneth there the Word preached and heard cannot do good or work true Conversion Pharaoh's heart being hardened no means would prevail to turn him to God neither the Word and Message of God sent unto him by Moses nor the Miracles which Moses wrought in his sight nor yet all the Plagues sent of God upon him The Scribes and Pharisees being hardened in their natural blindness and infidelity no means would prevail to turn their hearts neither Christ's powerfull preaching nor his wonderfull Miracles so often wrought
Trade of a Tanner Act. 10. 6. yea the Apostle requires that Servants should so live in that Calling that they may adorn the Doctrine of God c. Tit. 2. 10. Use Vse Comfort to good Christians that are trayned up to live in mean Callings the meanness of their Calling in it self is no hinderance to them in the practice of Religion and Holiness they may do this in the meanest Calling as well as in the highest and most honourable even in the Calling of a Servant or of a Husbandman or Daily Labourer or in the Manuall Trade of Carpenter or the like thou mayest Glorify God and work out thy own Salvation and practice Holiness and Religion as well as in a higher Calling of a Magistrate Minister c. And God doth accept of thee and thy service performed to him in a mean Calling if thou walk Conscionably in it as well as if thou didst serve him in a higher Calling Our Saviour glorified God as well when he wrought Carpenter's work with Joseph his Father as when he afterward preached and wrought Miracles I say he glorified God as well in the one as in the other though not in the same degree and measure So did Paul please God as well when he was making Tents as when he was Preaching one of these works was as acceptable to God in the kind of it as the other Therefore if thou live in a mean Calling be not at all discouraged thereat nor grow in dislike of it but do the duties of it conscionably and joyn the Service of God with the excercise of thy Calling and thou mayest have comfort therein and assurance that God accepteth of thee and thy Calling and the duties which thou performest in it as well as if it were a higher or more excellent Calling So much of this that the Nazarites ask of Christ whether he were not the Carpenter Now in the next place whereas they call him the Son of Mary we may observe and gather the truth of Christ's humane Nature in that he was conceived and born of the holy Virgin his Mother and therefore is said to have been made of a Woman Gal. 4. 4. But I will not here insist upon this Further in that here are some of the Twelve Apostles mentioned amongst the kindred of Christ as James Simon and Juda this shews that our Saviour carried a special Affection of love to his natural kindred and this he shewed by making choice of some of them to be of the number of his Apostles gracing and honouring them with that high Calling and Dignity Observ Observ Hence gather That it is good and lawful for us to carry a special affection of love to our natural kindred and to esteem well of them and to shew our love and good esteem of them by yielding due honour and respect to them so far as stands with their Calling and our own Thus did our Saviour to these brethren of his in choosing them to be of his Apostles So Joh. 19. 26. hanging on the Crosse he shewed his special care of his Mother and love to her in commending her to the Custody of his beloved Apostle Thus also Paul expresseth a special affection to his natural Kinsmen the Israelites Rom. 9. 3. in that he saith he could even wish himself separate from Christ for the procuring of their Salvation if it were possible See also Rom. 16. 11. And so it is good and fit for us to shew a special kind of love to our natural Kindred yet one caution is here to be added That this is to be understood chiefly of such Kindred of ours as are Religious and Holy persons fearing God such as these brethren of Christ were To such we are to bear a special Affection of love But if they be profane and wicked though we may love their persons and desire their good and Salvation and pray for them and use other good means to bring them to God yet we are not to shew such speciall love to them as we are to shew unto others being truely Religious though they be not of our kindred neither are we to countenance our profane irreligious kindred in their sins but to discountenance them rather and to admonish and reprove them for the same so far as our Calling reacheth Again though we may carry a special affection to our Religious kindred so far forth as they are Religious yet we must take heed we do not love or like of their Infirmities and Corruptions nor slatter them therein but rather to shew our dislike of them by admonishing them in Christian manner So much of the second effect of our Saviour's Preaching at Nazareth namely their reasoning and questioning about his Doctrine and Miracles and about the outward meanness of his person Now followeth the third and last effect That they were offended at him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to stumble at any thing that lyeth in our way where we are to go and so by it to be stopped and hindred in our going or walking in that way This the Evangelist applyeth to the Nazarites shewing that they stumbled or took offence at the outward meanness of Christ's person in regard of his education Birth and Kindred taking occasion from thence to contemn and reject him and his Doctrine and so by this outward meanness of Christ's education Birth and Kindred as by a stumbling block in the way of Salvation they were hindred from believing in him and imbracing his Doctrine Observ Observ Hence then we may learn that it is the property of profane and carnal men to take occasion from the outward quality and condition of Gods Faithfull Messengers to contemn and reject the Message which they bring and the Doctrine which they Teach So did these profane people of Nazareth take occasion from Christ's mean Education Parentage and Kindred to contemn and reject his Doctrine though it were most excellent as themselves were driven to confess So also they did at another time before when he came and Preached to them Luke 4. 22. So also the Jews Joh. 7. 15. having heard him Preach yet when they considered his mean education being not brought up to Learning they marvelled at the matter and thence took occasion to reject his Doctrine See also Act. 4. 13. The mean outward condition of Gods Faithfull Ministers i◠often as a stumbling block at which the World and Carnal men take offence being moved thereby to contemn their Doctrine and the Ministry of the Word it self and so are hindred from Believing and embracing it to Salvation Reason Reas They judge of the Doctrine of the Word and of the Ministry of it according to the outward appearance of the persons that Preach it looking more at the persons of the Messengers then at the Message it self and therefore when they see the Ministers of God to be but ordinary men like themselves in regard of outward quality and Condition as Education Birth Parentage Kindred Wealth
lawfull outward Calling are not good and Holy persons but there are some profane and wicked whom the Lord tolerateth and suffreth in the Church among the good Pastors as he did Judas the Traytor among the Apostles Joh. 6. 70. Have not I chosen you Twelve and one of you is a Devill So that they may be wicked men yea very Devills Incarnate which the Lord may suffer to have place in the Church and to have an outward Calling to bear Office in it Such were the Scribes and Pharisees who sate in Moses Chair in our Saviour's time Matth. 23. 2. and yet they were in their lives most wicked and vicious as our Saviour sheweth in the same Chapter See also Act. 20. 29. Quest Quest Why doth the Lord suffer such wicked men to bear office in the Church Answ Answ 1. To shew that the efficacy of the Ministry doth not depend upon the worthiness of the persons but upon the Ordinance of God and upon the power of his Spirit accompanying the same 2. For the Tryall of the Church for such wicked men are as Wolves not sparing the flock 3. For the just punishment of such as contemn good Pastours Vse 1 Use 1. It must teach us not to marvail or be offended though we sometimes see wicked men fill up the rooms of good Pastors in the Church The Lord suffereth this for just causes And let none from hence take occasion to contemn the Ministery it self because of the vicious and wicked lives of some that live in that Calling The wickedness of some persons sought to be no prejudice to the Calling it self Use 2 Use 2. This also teacheth us That it is not alway safe for the people to follow the example of such as have an outward calling to be Teachers in the Church for so may lend and wicked men have whose life and practise is no way to be imitated but to be abhorred and detested If therefore there be any in the place of Ministers who teach well and profitably and yet are wicked in their lives the precept of our Saviour is to be remembred and practised who bids his Disciples to do as the Scribes and Pharisees taught so far as their teaching was good and sound but not to do after their works because they said and did not Matth. 23. 3. So much of the Persons sent Now followeth the manner of Christ's sending them By two and two That is two in a company Therefore also they are nominated by pairs or couples Matth. 10. Luke 6. So also Luke 10. 1. The 70 Disciples were sent two and two together Quest Quest Why did our Saviour thus send them by couples Answ Answ 1. That they might one be helpfull to another in the duties of their Calling strengthening comforting and encouraging each other therein 2. That they might testifie and shew their mutual consent in the Doctrine which they taught and so this might procure and win credit and authority to their Doctrine Observ 1 Observ 1. Hence gather That Ministers of the Word have need of mutual help comfort and encouragement one from another in the duties of their Calling Therefore Paul often mentioneth his fellow-labourers and helpers in the Ministery as Col. 4. 11. he saith of Aristarchus Marcus and Jesus called Justus that they were his fellow-workers or helpers and a comfort to him And for this cause it is likely the Apostles after Christ's Ascension had companions for the most part in their Travels when they preached in sundry places Thus Peter and John were companions Act. 3. Paul and Barnabas Act. 13. Judas and Silas Act. 15. 32. Paul and Timotheus and Paul and Silas Act. 16. Moses and Aaron joyned together c. Reas 1 Reason 1. The Work of the Ministery is a great and difficult Work and therefore such as are called to labour in it had need to be helpful one to another in it it is a weighty and burdensome Calling Onus ipsis angelis formidandum as Bernard sayes of it therefore they had need help one another in bearing it Reas 2 Reas 2. There are many discouragements and hinderances which Ministers must look to meet with in their Callings and therefore they have great need of comfort and encouragement from one another Use Use To move all Ministers to be ready to help comfort and encourage their fellow Ministers in the duties of their Calling and to be ready also to receive comfort and encouragement from others as occasion is offered As Reapers in a Harvest field encourage one another so should such as labour in the Lord's Harvest Observ 2 Observ 2. In that our Saviour sends the Apostles by two and two in a company that so their consent in the Doctrine which they should preach might win credit unto it We may learn That the unity consent and agreement of Ministers of the Church in one and the same substance of Christian doctrine is of great force to procure credit and authority to that Doctrine and to cause it to be the more readily imbraced of the hearers This is the reason why Paul in his Epistles to the Churches doth often joyn other faithful Ministers with him as joynt-Witnesses of the same Truth and Doctrine which he delivereth to the Churches in writing as 1 Thess 1. 1. he joyneth Sylvanus and Timotheus with him and so in other of his Epistles Therefore also it was That the Church of Hierusalem writing to the Church of Antioch about that Question touching the Jewish Ceremonies did joyn all the Apostles and Elders together in the forefront of those Letters Act. 15. 23. See Joh. 8. 17. and 2 Cor. 13. 1. Vse 1 Use 1. This must move all Ministers of the Church to labour much to maintain this unity and consent in true and sound Doctrine between themselves and other Ministers in the Church that so their doctrine may be of the more authority and credit with the people and be the more readily imbraced and obeyed For although the Doctrine and Truth of God be in it self of sufficient authority and so hath no need of mans testimony Joh. 5. 34. yet the consent of the Teachers of it is a forcible motive to move the hearers the sooner to imbrace it Use 2 Use 2. This also shews That it is profitable for the people of God sometimes when opportunity is offered to hear not only their own Pastors but also other Ministers of the Church that so seeing an unity and consent between the Pastors of the Church in the same substance of doctrine they may by this means be more confirmed in the Truth and make the more conscience to imbrace and follow what is taught them Though they may not have itching ears as the Apostle speaketh nor of vain curiosity or for novelty sake get unto themselves a heap of Teachers yet sometimes upon just and good occasion and opportunity it is profitable for them to hear others beside their own Pastors that by the consent of sundry godly leamed Teachers
Prophet Jeremy Jer. 1. 6. and in Jonah Chap. 1. 3. flying to Tarshish when he was commanded to go preach against Nineveh But as it is presumption for Ministers of the Word to run before they are sent so it is disobedience against God not to go and preach and do other Ministerial duties when they are sent and qualified with gifts fit for the Ministery Here also others are reproved who being called to any other place or office wherein they should glorifie God and do him service do neglect or omit the duties required of them in those places or make delayes and excuses when they should perform them So much of the Apostles going forth upon Christ's Command to execute their Apostolical Office Now to speak of the parts of that Office which they executed And first of their Preaching which is amplified by the matter or object of it the Doctrine which they preached the doctrine of Repentance They preached that men should repent First of the Ministerial act of Preaching and then of the object or matter of it Doctr. Doctr. In that here is mention of the Apostles preaching of the Gospel yea it is mentioned in the first place as a main and principal part of their Apostolical Office hence Observe the dignity and excellency of this Ministerial work of preaching So excellent and worthy a work that the Apostles themselves were exercised in it yea it was the principal part of their Office 1 Cor. 1. 17. Paul sayes Christ sent him not to baptize but to preach the Gospel that is principally to preach the Gospel yea not onely the Apostles of Christ but Christ himself being on earth spent a good part of his life in this holy Function as we have heard before Chap. 1. Verse 14. which doth greatly set forth the dignity and excellency of this work Therefore also Solomon a King thought it no disgrace but rather an honour to himself to be called Ecclesiastes or The Preacher Therefore also 1 Cor. 14. 1. the Apostle bids us desire the gift of Prophecy above all other spiritual gifts Use 1 Use 1. See then that none should think themselves too good or too great to be exercised in this work of the Ministery though they be of never so great birth or wealth it is no disparagement but an honour to them if they be called to be Preachers of the Word Use 2 Use 2. This should encourage Ministers of the Word to diligence and painfulness in this part of their Ministerial Office above all other according to that strait charge given by Paul to Timothy 2 Tim. 4. 1. The very excellency and dignity of the Office of preaching the Word should stir them up to diligence therein Use 3 Use 3. Take heed of contemning this excellent work of the Ministery of thinking meanly of it 1 Thess 5. 20. Despise not Prophesying but esteem highly of it as a special gift bestowed of God upon the Church for the good and salvation of it Ephes 4. 11. And esteem well not only of the Work or Office of Preaching it self but even of the persons of Gods faithful Ministers for their works sake 1 Thess 5. 13. So much of the act of Preaching Now followeth the Matter or Doctrine which they Preached That men should repent The Evangelist doth not here mention all the parts or branches of their doctrine for they preached also the doctrine of the coming of the Messiah as they are expresly commanded Matth. 10. 7. and no doubt but they also preached the doctrine or faith in Christ stirring up the people to believe in him Luke 9. 6. They preached the Gospel Now the Gospel comprehends the doctrine of faith as well as of repentance yea the doctrine of faith is the principal and most necessary part of the Gospel Therefore when the Evangelist saith They preached that men should repent he speaketh by the figure Synecdoche naming one special part or branch of their doctrine for the whole Doctrine of the Gospel which they taught Quest Quest Why doth he mention the doctrine of Repentance and not rather the doctrine of Faith Answ Answ Because as it is most likely the Apostles did in the first place teach and urge the Doctrine of Repentance unto the people after the example of John Baptist Matth. 3. 2. and of Christ himself Matth. 4. 17. and Mark 1. 15. The Reason whereof is likely to be this Because howsoever Faith be the first Grace in order of Nature and the Doctrine of Faith the principal Doctrine yet Repentance is that Grace which doth first appear outwardly by the fruits of it and by which the truth and soundness of Faith is also manifested Touching the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated to Repent it is such a word as doth properly signifie to change ones Mind or to become more wise then he was before and so it serveth very fitly to expresse the nature and practise of true Repentance Now here before we come to the particular Instructions to be gathered from the words we have good occasion offered to speak somewhat in general touching the Nature and practise of Repentance Concerning which see before Chap. 1. Verse 15. Mark 6. 12 13. And they went out c. May 6. 1621. IN these Verses the Evangelist layeth doth down two Things 1. The Apostles going forth upon the Command of Christ 2. The execution of their Apostolical Office in Preaching and Working Miracles Of the first we have spoken In part also of the second Where we considered two parts of their Office 1. Preaching Verse 12. 2. Working Miracles for confirmation of their Doctrine Verse 13. Touching the first we also considered two things 1. The Ministerial Act of Preaching 2. The Object or Matter preached That men should repent Of the Act we have spoken In part also of the Object Where the sense of the words being first cleared we have begun to speak somewhat in general touching Repentance shewing 1. What it is 2. The necessity of it 3. Certain marks or signs to discern it by Now it remains to speak also of some Motives to stir up to the practise of it And then of the usuall Impediments which keep men from Repentance which Impediments are to be removed Of these Motives to Repentance and Hinderances of it see before Chap. 1. Verse 15. Now after the general handling of this Doctrine of Repentance we are to gather one or two Points of Instruction which do more particularly arise from the words Doctr. 1 Doctr. 1. In that the Evangelist here speaking of the Doctrine preached by the Apostles doth mention only the doctrine of repentance as one main part of that Doctrine which they taught hence we learn this That the doctrine of Repentance is one of the main and principal doctrines needfull to be taught in the Church A doctrine of speciall use and necessity A fundamentall doctrine Heb. 6. 11. one of those Principles taught in the Primitive Church Therefore it was the
Chrysostom Praefat. in Epist ad Rom. even from ignorance of the Scriptures hence have sprung a multitude of pernitious heresies c. And not to go further we see it true at this day in many ignorant people which neglect the reading of the Scriptures and the hearing of them read and interpreted by others for what absurd and sensless opinions and errours do they run into as to think That Faith is a man's good meaning That they may be saved by their good prayers and good deeds That the Ten Commandements and Apostles Creed are Prayers That a man may swear to any thing that is true That it is no oath to swear by Faith Troth Mass Fire Bread c. That a man may repent when he will That howsoever a man live yet if upon his death-bed he do but say Lord have mercy upon me he is certainly saved That there is too much preaching and that a man need not go to so many Sermons unless he could follow them better c. Whence come these swarms of foolish and absurd errours but from the ignorance and contempt of the Scriptures which raigneth in many most truly may it be said of them as of the Sadduces They erre not knowing the Scriptures Would we then be kept from such errours Then give our selves more and more to the study of the Scriptures searching them daily by private reading or hearing them read and neglecting no opportunity of hearing them opened by publike teaching This is the only way to come to sound knowledg of the truth and to preserve us from gross errours and all absurd and dangerous Opinions in matters of Religion Mark 6. 15. Others said That it is Elias And others said That it is a Prophet c. June 24. 1621. Observ 4 LAstly here we may learn That the having of the Books of Scripture and bare reading of them is not sufficient to keep any from errours so long as they conceive not the true sense of Scripture The Jews in our Saviour's time had the Books of Moses and the Prophets and read them yet because they misunderstood them therefore they erred so grosly touching the Person of Christ and touching the coming of Elias as we see here So the Scribes and Pharisees had the Books of Scripture and read them and were very skilful in the letter of them yet because they misunderstood them they run into grosse Errours So the Jews at this day have the Books of the Old Testament but not understanding them they hold many gross errours and damnable heresies So also the Papists and other Hereticks Use Vse This teacheth us not to rest contented with the having and bare reading of the Scriptures nor with the literal knowledg of them as if this were enough to lead us into the truth and to preserve us from errours This alone is not sufficient without the true understanding of the Scriptures Labour therefore above all for this and pray daily unto God to open thy Understanding to conceive his Word aright Luke 24. 45. our Saviour opened the Understandings of his Disciples that they might understand the Scriptures So he must do unto thee else thou shalt be never the better for reading the Scriptures or hearing them read Rest not then in bare reading but remember the speech of Philip to the Eunuch Act. 8. 30. Understandest thou what thou readest If not all thy reading is unprofitable it cannot either ground thee in the truth or preserve thee from errour If an Englishman travelling by the way in France and meeting with a Frenchman should enquire the way and he should give him good directions in the French Tongue the Englishman not understanding a word of it were never the wiser but might for all that lose his way So though the Word of God give most excellent directions to guide thee in the right way to heaven yet if thou understand not the language of it what art thou the better Though thou wert never so skilful in the letter or Words and couldst repeat whole Chapters or Books of Scripture by heart yet if thou be ignorant of the true sense and not able rightly to apply the same to thy self thy literal knowledg is nothing worth The Scriptures are still but as a sealed book unto thee or as a rich treasure of gold locked up fast in a Chest whereof a man hath no use The Word of God consists not in the letters and syllables but in the sense if thou hast the former without the latter thou hast but the shell of the Scriptures without the kernel and the body without the soul and life of them Labour therefore and use all good means to come to true understanding of the Scriptures especially in all doctrines needful to salvation To this end frequent the publick Ministery and read the Scriptures with diligence and attention to the matter more than to the words and with an humble and teachable mind denying thy own wisdom and carnal reason and submitting thy self wholly to be taught of God And joyn prayer unto God that he which shutteth and no man openeth and openeth and no man shutteth may open thy Understanding to conceive his Word aright Verse 16. But when Herod heard c. Here the Evangelist repeateth Herod's opinion of Christ shewing how he was settled in it and would not be otherwise perswaded notwithstanding the different opinions of others The cause of his being so rooted in this opinion was his guilty Conscience which did so accuse him for beheading John and made him to fear that he was now risen more powerful than he was before to reprove and convince him of sin The main matters of Instruction which the words afford have been handled upon the 14 Verse Only one Point more we may here profitably observe Observ Observ In that Herod's Conscience accusing him for beheading John he is so possessed with fear of John's being risen again that he cannot be perswaded otherwise we may here gather That the terrours which sin breedeth in the conscience of the wicked do take very fast hold on their Conscience so as they cannot be shaken off so long as the guilt of their sins remaineth There is no outward means available to cure a guilty conscience of those fears and terrours which sin causeth in it no bodily Physick will do it no mirth recreation or company no help advice or perswasion of friends can do it Herod no doubt was much perswaded by his Servants and Courtiers and by some of the Jews that John Baptist was not risen and therefore that he need not to fear him yet we see his sin lying on his Conscience doth so terrifie him that all their perswasions cannot cure him of that inward terrour or set him free from it The like we may see in Cain though he removed his dwelling into the Land of Nod Gen. 4. 16. wandring up and down and though he be took himself to building Verse 17. yet neither his wandring from place to place nor his
Sea or Lake but onely over a narrow Place or Arm of that Sea But it seems more probable that he went crosse the Lake Privately To avoid the concourse of the Multitude Quest Quest Why did our Saviour now passe over by Water into the Desart Answ 1 Answ 1. That his Disciples might there rest after their Journey and Labours as we have heard before 2. That himself also being wearyed with Labour might have some rest and respite 3. St. Matthew giveth also another reason Matth. 14. 13. where he saith That our Saviour having heard of the beheading of John did there upon depart by Ship c. which argues that he did now go a-part into this private place in the Desart that so he might escape the fury of Herod lest after he had beheaded John he should also proceed to seek his life also But of this I will say no more because St. Mark doth not mention it Observ Observ In that our Saviour being wearyed with the labour of teaching the People and of working Miracles doth now withdraw himself to rest in the Desart of Bethsaida this sheweth us the truth of his Humane Nature in that he was subject to humane infirmities though without sin He was subject to weariness and had need of rest as we have in our weariness so also he was subject to hunger and thrist and had need of Meat and Drink to satisfie him So also he was subject to pain and grief of Mind and Body c. But this Point hath been before spoken of See Chap. 3. Ver. 9. Vse Vse Comfort to Us in our Infirmities Pains Griefs c. Christ himself having tasted of them is the better able and more willing to Comfort Help and Succour us in all these Hebr. 2. 17. In all things it becometh him to be made like his Brethren that he might be a mercifull High Priest So Hebr. 4. 14. We have not an High Priest which cannot be touched c. Mark 6. 33 34. And the People saw them departing and many knew him and ran a foot thither out of all Cities Sept. 30. 1621. and outwent them and came together unto Him And Jesus when he came out saw much People and was moved with compassion toward them because they were as sheep not having a Shepheard and he began to teach them many things FRom the 30 Ver. unto the 45. the Evangelist recordeth two things especially 1. Our Saviour's departure with his Apostles into the Desart of Bethsaida there to rest 2. What he did being there Touching the first He layeth down five things chiefly 1. The occasion which was the report made by the Apostles to Him of their Labours in preaching and working Miracles Ver. 30. 2. Our Saviour's Calling them a-part in the Desart to rest awhile Ver. 31. 3. The reason of his Calling them a-part thither because there were so many Commers and Goers c. 4. Their departure or going by Ship privately into the Desart Ver. 32. 5. Lastly The event or consequent Ver. 33. The People saw them c. Of the four first we have spoken Now in the next place we are to speak of the fifth and last which is the event which happened upon their departure into the Desart of Bethsaida viz. That the People seeing them depart and many of them knowing Christ they ran before on foot out of all Cities to the place whither he went by Ship and coming thither assembled to Him Now this shews the wonderfull alacrity diligence and forwardnesse of the People in following Christ which is amplyfied here by sundry Circumstances As 1. That they went on foot to meet with Him 2. That they ran on foot and that so fast that they out-went the Ship which carryed our Saviour and his Disciples 3. That they went out of all Cities 4. That being come to the place whither our Saviour went they assembled there unto Him Now although it be said Joh. 6. 2. That they were moved by the sight of his Miracles thus to follow Him yet no doubt but some of them also were moved with love and desire also of his Doctrine and therefore forward to flock to Him and to be partakers both of his Doctrine and Miracles and to profit by them Many knew Him This shews That even the common People took speciall notice of our Saviour Christ as an extraordinary and eminent Person by reason of his excellent Doctrine and manner of teaching and his great Miracles which he had formerly wrought The People taking notice of these things were thereby moved thus to flock after him They ran on foot c. Quest Quest How is it said they ran on foot into the Desert seeing it was said in the former Verse that our Saviour and his Disciples went thither by Ship Answ Answ This might be well enough For it seems there were two wayes leading to this Desert of Bethsaida The one nearest and most direct by water over the Lake of Gennesareth or some part of it and this way our Saviour and his Disciples went by Ship The other further about by Land and this way the People went wanting means to go the other way by Ship Observ Observ The forwardness of this People to flock unto Christ to hear him and to see his Miracles must teach us like forwardness and diligence in repairing duly to the Publick Ordinances of Christ and means of Salvation viz. The Ministry of the Word and Sacraments As these were forward to flock after Christ himself to hear him and to see his Miracles that they might profit by them in Knowledge Faith c. So we must be no less forward now to resort to the publick place of God's worship where Christ is present in his Ministers to speak and preach unto us and to give us the Sacraments We must spare no pains or diligence in repairing to these Ordinances of Christ c. See this spoken of before Chap. 2. Ver. 2. Now this our forwardness must be shewed by these fruits and Evidences 1. By taking all opportunities of repairing to these Ordinances of God omitting none willingly 2 Tim. 4. 2. if Ministers be charged to preach in season and out of season then People must come to hear c. Thiâ— is redeeming of time Ephes 5. To day hear the Voice of Christ Heb. 3. 2. By our care and wisdom in preventing such things as may hinder us in repairing to the publick means as worldly business c. especially on the Sabbath day and to this end remembring it before it come that we may so dispose of our worldly Affairs on the other six dayes that they hinder us not on the Sabbath from repairing duly to the publick worship of God 3. By taking pains to come to the publick Ordinances being content to go far yea though the weather and way be tedious Psal 84. 6. They go through the Vally of Baca c. that is through a tedious way The Queen of Sheba came far to hear the Wisdom of
and the three next following he proveth the Crime of which he accused them by an example or instance which he giveth of two particular precepts of the Word of God which they rejected and disannulled by their Tradition Where 1. Our Saviour layeth down or alledgeth the precepts of the Word of God which he chargeth them to abrogate Ver. 10. 2. He layeth down their contrary unwritten Tradition which they opposed against the written Word Ver. 11 12 13. Where he shews how they abrogate God's Word by that Tradition Touching the alledging of the precepts of the written Word of God in which our Saviour instanceth we are to consider two things 1. The manner of alledging them viz. the name of Moses the Pen-man of those Books of Scripture out of which the precepts are cited Moses said c. 2. The matter and substance of the precepts which are two in number The first Being a precept of the Morall Law even the Words of the fifth Commandement recorded Exod. 20. 12. Deut. 5. 16. Honour thy Father and thy Mother The second Being a precept or Ordinance of the Judiciall Law which was the Law of punishments for Breakers of the Morall Law enjoyning the penalty of Death to be inflicted on such Children as did break the fifth Commandement and that in a high degree by cursing or speaking evil of their Patrents in these words Whosoever shall speak evil c. which Judiciall Law is found written Exod. 21. 17. and Levit. 20. 9. First Of the manner of alledging these precepts of the Law of God Quest Quest Where did he say it Answ Answ In his written Books before mentioned Moses said So saith our Evangelist here Yet Matthew 15. 4. it is said God Commanded c. The reason is because Moses was imployed of God as his Instrument and Secretary in writing of the Law and whatsoever he wrote and in writing delivered to the Church in those Books of his before mentioned he wrote it by Authority received from God himself and that immediately St. Mark ascribeth that to Moses which St. Mathew attributeth to God that he might commend to the Church the Divine Authority of the Books of Moses Observ Observ Here take notice of the Divine Authority of the Books of Holy Scripture that though they were written by Men as Instruments imployed of God in that service yet they contain no other but the Divine and Heavenly Doctrine of God himself So that what Moses wrote in his five Books which we have it is the Doctrine and Writing of God Hos 8. 12. I have written to him that is to Ephraim the great things of my Law c. So all that is written in the rest of the sacred Books of the Old and New Testament is no other but the very Word and Doctrine of God himself Acts 1. 16. The Holy Ghost spake by the mouth of David in the Book of Psalms The reason is because all the Pen-men of Scripture wrote those Books of Scripture by immediate extraordinary direction and assistance of the Spirit of God instructing them infallibly both in the matter and manner of Writing 2 Tim. 3. 16. All Scripture is given by inspiration of God c. 2 Pet. 1. 21. Prophecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost Quest Quest. How to know and be assured that the Scriptures were written by immediate Divine inspiration and consequently that they contain the Doctrine and the Word of God himself Answ Answ The main and principall means to be assured hereof is by the inward infallible testimony of the Holy Ghost in the consciences of Men especially of the Elect of God when they read the Scriptures or hear them read or preached This inward testimony of the Spirit is the onely means abled undoubtedly to perswade the conscience that the Scriptures are the Word of God If no man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12. 3. Then much less can any come undoubtedly to be perswaded that the whole Scripture is the Word of God but by inward testimony of the Spirit sealing it to his heart Now this Testimony is especially found and felt in those that do unfeignedly desire and endeavour to obey the Will of God revealed in his Word Joh. 7. 17. If any man will do his Will he shall know of the Doctrine whether it be of God c. But besides this inward testimony of the Spirit there are also sundry other proofs and evidences which may be drawn from the Scriptures themselves which are sufficient to convince the conscience of any not willfully blind that the Doctrine of the Scripture is the Word of God so as they cannot in conscience deny it though otherwise they have not Grace to yield obedience to it as the Word of God I will not speak of all but of some of the principall of those evidences by which our consciences may be settled in the truth of this weighty Point and by which we may be armed against profane Atheists and all that deny or call in question the authority of the Scriptures The proofs are these which I will but briefly touch 1. The Power and Efficacy of the Scriptures in working on the inward Souls and Consciences of men both to humble them in the sight and sense of their sins and to raise them up and comfort them being humbled No Writings or Doctrine of Man hath like Power Hebr. 4. 12. The Word of God is quick and powerfull c. See also 1 Cor. 14. 25. 2. The Antiquity of the Scriptures for the Books of Moses are more antient then any humane Writings setting down the Originall and first History of things done from the beginning of the World which other Writers either knew not at all or borrowed them from Moses and corrupted them with many Fables and untruths 3. The wonderfull Harmony and Consent that is found to be in the Books of Scripture among themselves though they were Written by sundry persons at sundry times and in different Ages of the World And though there be some shew of difference or contrariety in words sometimes yet all such places as seem to differ and to be at jarr are sufficiently reconciled by those of the Church who have laboured therein 4. The fulfilling of the Prophesies found in Scripture in their due and appointed times even unto this very Age in which we live For example The Israelites going into Aegypt and being delivered thence again and coming into Canaan The seventy years Captivity of the Jews and their deliverance by Cyrus who is also named by the Prophet above a hundred years before he was born Isa 45. 1. So also the time and manner of Christ's coming in the Flesh the calling of the Gentiles destruction of Hierusalem revealing of Antichrists c. All these and many other things foretold in Scripture are already fulfilled and other things are daily more
audience of all the People small and great 2 King 23. See also Deut. 31. 11 12. Now if all must take notice of the Doctrine of the Law then how much more of the Doctrine of Christ revealed in the Gospel whether it be read or preached to us Let none therefore think themselves exempted from coming to hear the Word of Christ c. So much of the preparation going before our Saviour's teaching in that he called the People to him Now follows the sum of that which he delivered to him And first to speak of the Preface to his Doctrine in these words Hearken every one to me and understand Where he stirs them up unto two Duties 1. To give diligent attention unto his Doctrine 2. To labour in hearing to understand what he should teach them Hearken to me c. Observ See here By nature of our selves we are slow backward and negligent in hearkening to the Doctrine of Christ and therefore have great need to be quickened and stirred up unto attention and diligence in hearing the same upon all occasions Experience teacheth this to be so not onely in the common sort but even in the better sort of hearers For how dull and sluggish and negligent are we apt to be in hearing the Word either apt to be overtaken with sleep as Eutychus was when Paul continued preaching so long Acts 20. or else apt to grow dull and neligent and to slack our attention or to give way to idle and wandering thoughts of matters of the World in time of hearing Use 1 Use 1. See what need for Ministers to use all good means to quicken and stir up the attention of the People and to keep it from being slacked And therefore not to deliver the Word in too cold a manner but rather with as much heat of affection and with as great power and life of the Spirit as may be and withall to take occasion sometimes to admonish their hearers to be attentive as our Saviour used to do in his teaching See before Chap. 4. 9. Vse 2 Use 2. See also how carefull Hearers should be to use all good means to help and further their own attention to the Word c. So much of the first Duty unto which our Saviour stirreth up his Hearers Namely to give diligent attention unto Him Now followeth the second which is to understand that is to labour and strive so to attend to his Doctrine as to conceive and apprehend it aright in their minds Observ 1 Observ 1. See here that by nature we are hard to conceive and understand spiritual and heavenly matters such as Christ teacheth in his Word For otherwise what needed he thus to stir up this People to hear with understanding Hebr. 5. 11. Ye are dull of hearing that is slow and hard to conceive spirituall Doctrines which were taught them 1 Cor. 2. 14. The naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them c. How hard was Nicodemus though a Pharisee and great Master in Israel to conceive the Doctrine of Regeneration Joh. 3. 4. So the Woman of Samaria Joh. 4. hardly conceiveth Christ speaking to her of the Spirituall Water of Life yea Christ's own Disciples how hard were they to conceive the Doctrine of Christ as we heard before Chap. 4. 10 13. verses And we shall hear again Ver. 17 18. of this present Chapter Reason Reason By nature our minds are darkned with blindnesse and ignorance in the matters of God See Eph. 4. 18. and Eph. 5. 8. Vse 1 Vse 1. Labour every one to see and to be humbled for this our natural blindnesse which makes us so hard and slow to understand the Doctrines of the Word and Mysteries of God's Kingdom other things we can better conceive as matters of this World and things naturall and civil but Spirituall and heavenly matters taught in the Scriptures are Riddles to us See Matth. 16. 3. Use 2 Use 2. See how needfull for us to pray unto God daily to open our understandings that we may be able to conceive the Mysteries of his Will revealed in his Word This we must remember to do especially when we come to hear the Word of God So also in private reading of the Scriptures we had need to lift up our hearts in prayer to God to enlighten our understandings c. Use 3 Use 3. See how needfull for Ministers of the Word to labour in teaching to make things plain to the Hearers remembring how hard it is for us by nature to conceive such heavenly Mysteryes See Chap. 4. Ver. 11. Observ 2 Observ 2. In that our Saviour joyneth these two together Hear and understand We may learn one property required in a good and profitable Hearer of the Word which is this That he must hear with understanding not resting in the bare hearing of the sound of words but labouring and using all means to conceive and understand the matter which is taught Matth. 13. 23. The fruitfull Hearer is said To hear the Word and to understand it c. As on the contrary the first sort of unprofitable Hearers are said not to understand the Word c. Ver. 19. 2 Tim. 2. 7. Consider what I say and the Lord give thee understanding in all things Reason Reason 1. Without understanding of the Word the heart cannot be affected with it and so it cannot be effectuall or profitable It must first enter into the mind before it can enter into the heart 2. Without understanding there can be no Faith to apply the Doctrine taught and so it cannot profit Heb. 4. 2. 3. There can be no conscionable obedience yielded to the Word preached if it be not understood Joh. 13. 17. Use 1 Use 1. See the folly of such as rest in bare hearing of the Word without any care or endeavour to understand what is taught unto them who look onely at the voice of the Preacher whether it speak aloud or no and rest in the very sound of words uttered but conceive no more of the matters delivered than if they were delivered in a strange Language And yet they think they serve God well enough in coming to Church and onely lending outward ears in this manner to the Prayer as if the very outward work done were enough to please God and to profit and save their Souls wherein they miserably deceive their own Souls c. Use 3 Use 2. Rest not in the hearing but labour in hearing to understand what is taught that so we may be affected in heart to believe and imbrace the Doctrine of the Word And to this end 1. Remember to pray unto God before we come to hear the Word that He may erlighten our minds by his Spirit to conceive his Word aright See Psal 119. 18. 2. Be diligent and attentive in the time of hearing observing diligently the particular Text of Scripture handled and how it is devided and the
sense opened together with the several Points of Instruction thence gathered observing also how the Doctrines are proved by other Scriptures or by reasons from Scripture and how applyed Acts 16. 14. The Lord opened the heart of Lydia that she attended to those things which Paul spake This diligent attention in hearing is a singular help to the understanding of what is delivered and therefore our Saviour in this place joyneth these two together Hearken and Understand 3. Be carefull to read the Scriptures in private Joh. 5. 39. that ye may not be strangers in the Book of God but well acquainted with the History of it and with the Phrase and Style of the Scriptures Col. 3. 16. Let the Word of God dwell in you richly c. 4. Let such as are most ignorant labour to ground themselves in the knowledge of the main Principles of Christian Religion by reading and learning some godly Catechism This is a great help to the understanding of Sermons and the want of it is a main hinderance to the Fruit which might otherwise be reaped by the Word preached Hebr. 5. 11 12. They were dull of hearing Because they were not well seen in the first principles of the Word of God 5. Lastly If we would come to understand the Doctrines of the Word preached to us then be sure we make conscience of practising so much as we know and understand already A most excellent means to come to more and more understanding in the word of God Psal 25. 14. The secret of the Lord is with them that fear him and he will shew them his Covenant or make it known to them Joh. 7. 17. If any man will do his Will he shall know of the Doctrine c. See also Joh. 8. 31 32. Mark 7. 15 16 17 18. There is nothing from without a man that entring into him can defile him but the things April 14. 1622. which come out of him those are they that defile the man If any man hath ears to hear let him hear THe Evangelist from the 14th Ver. to the 17. sheweth how our Saviour having sharply reproved the Scribes and Pharisees took occasion to turn his Speech from them to the Common People and to Instruct them in a necessary Point of Doctrine touching the true cause of Spirituall pollution and uncleannesse before God that it is not from without but from within the man The occasion of which Doctrine was the cavil of the Scribes and Pharisees against Christ's Disciples for eating with unwashen hands as if that had defiled them before God c. In the words we considered two things 1. The preparation unto Christ's teaching He called them all to Him 2. The teaching it self or the sum of that He spake to them Consisting of three Branches 1. A preface stirring them up to hearken diligently to him and to be carefull to understand his Doctrine 2. The Doctrine it self laid down Ver. 15. 3. The conclusion of his Speech stirring them up again to attention Ver. 16. Of the preparation to his teaching I have spoken as also of the preface to his Doctrine In the next place follows the Doctrine it self Ver. 15. touching the Cause of Spirituall uncleannesse before God Which is laid down 1. Negatively by shewing what is not the Cause Not any thing from without the man 2. Positively by shewing what was the Cause The things which come out of man But these things I deferr to speak of untill I come to the 18th verse c. where our Saviour doth more fully handle this Doctrine and open it to his Disciples It followeth Ver. 16. If any man hath ears c. But of this see before Chap. 4. Ver. 9. I proceed therefore to the 17 18 verses Our Saviour having first instructed the Common People in publick and openly touching the cause of spirituall uncleannesse now takes occasion in private more fully and largely to open the same Doctrine to his Disciples Where consider 1. The place where he took occasion to Instruct them In a private House whither he retired at this time for the refreshing of himself as it is likely after his former labour in publick teaching and working of Miracles 2. The occasion of his opening the Doctrine to his Disciples which was their questioning with him about the matter 3. The manner of his instructing them joyning a sharp reproof therewith for their ignorance and dullness iâ— not conceiving his former words uttered to the multitude Ver. 18. Are ye so without understanding also Do ye not perceive c. 4. The Doctrine it self which he more fully and plainly unfoldeth to them from the end of the 18th Ver. unto the 24. Touching the first which is the place where he taught them In a private House What House is not expressed and therefore uncertain neither is it needfull to enquire From the People This shews That he now left the multitude that he might be private for a time to refresh himself with his Disciples Observ 1 Observ 1. See the Truth of Christ's Humane Nature in that he was subject to weariness and had need of refreshing after Labour c. Of this before sundry times Observ 2 Observ 2. It is lawful for us after Christ's example being much wearyed with the Labours of our Callings to take occasion of refreshing our selves for a time that so we may again return to our Callings with more alacrity c. See before Chap. 6. Ver. 31. Observ 3 Observ 3. See here the diligence of our Saviour in teaching his Disciples not onely in publick but in private on all occasions c. which is a pattern for all Ministers to follow in their Ministery See Acts 20. the example of Paul and 2 Tim. 4. 1. the charge which he gives to Timothy Vse Use People to be forward to learn of their Pastors upon all good occasions as well in private as in publick c. Mal. 2. 7. The Priests Lips should keep knowledge and they should seek the Law at his mouth c. Christ's Disciples used often to seek instruction from him in private So much of the place where our Saviour took occasion now to teach his Disciples The next thing to be considered is the occasion given him thus to teach them which was their question moved unto him about the matter of Doctrine before delivered in publick to the multitude His Disciples Matth. 15. 15. It is said That Peter said unto him Declare unto us this Parable Therefore it is likely That either Peter did first request this of him and afterward the other Disciples or else which is most likely that he spake to Christ in the name of all the rest as he used to do at other times Concerning the Parable Touching the signification of this word see before Chap. 4. ver 2. Here it signifies a dark or obscure Speech Sentence or Doctrine such as this of our Saviour seemed unto the Disciples albeit in it self it was not very dark or obscure
as it were from Heaven And they seem to have relation in this sute unto some of those Miracles which the Lord wrought in the times of the Old Testament as the raining down of Manna the sending of Fire from Heaven the staying of the Course of the Sun in the Firmament c. Some such Miracle as these they would have Christ now work at their Motion and Sute thereby to prove himself to be the Messiah and to be sent from God if he were so indeed and in truth That so they might believe in him and imbrace his Doctrine for so no doubt they pretended that they would though the truth was they did not unfainedly intend it but onely to tempt him Tempting him To tempt doth properly signifie to make tryall or proof of any thing And Men are said to tempt God or Christ when they make vain and needless proof or tryall of any of the divine Attributes of God or of Christ as his Wisdom Power Justice c. to see whether he be so powerfull just c. as the Scriptures do make him to be See Psal 95. 9. So here the Pharisees are said to tempt Christ that is to make vain and needless proof of Christ's Power and Will whether he were able and willing to work such an extraordinary Miracle as they would have him that so if either he could not or did not at their Request shew some such immediate Sign from Heaven they might have some colour of just exception against him as if he had not wrought his former Miracles by any divine Power but rather by the help of Satan or by some other counterfeit means and therefore that he was not indeed the Messiah or sent from God but a Deceiver c. Quest Quest Whether it is simply unlawfull to ask a Sign or Miracle Answ Answ No but needlessly and for an evil end c. otherwise it is lawful in some extraordinary Case as Gideon Judg. 6. and Hezekiah 2 King 20. Seeking a Sign c. Observ 1 Observ 1. The property of Hypocrits is not to believe the Doctrine and Truth of God without extraordinary Signs and Miracles to confirm it These Pharisees will not believe Christ's Doctrine unless he shew a Sign from Heaven that is work a new and extraordinary Miracle greater than all his former Miracles So also Matth. 12. 38. Certain of the Scribes and Pharisees said Master we would see a Sign of thee So Joh. 6. 30. What Sign shewest thou That we may see and believe thee what dost thou work Our Fathers did eat Manna c. q. d. They had this Sign from Heaven to confirm their Faith being fed from Heaven c. Thus wicked Herod would see some Miracle wrought by Christ before he would believe in him Luke 23. 8. Joh. 4. 48. Except ye see Signs and Wonders ye will not believe So 1 Cor. 1. 22. The Jews require a Sign c. So the Papists at this Day will not believe the truth of that Doctrine and Religion which is taught in our Churches unless we can confirm it by some new Miracles such as they pretend to confirm theirs by For this they alledge as one reason against the truth of our Doctrine because it hath not been of late years confirmed by Miracles as they falsly pretend that theirs hath been Herein they are directly like the hypocriticall Jews and Pharisees But our Answer to them is this that the Doctrine which we teach being the same in substance with that which was taught by Christ and the Apostles it hath been long ago sufficiently sealed by those Miracles which were wrought by Christ and his Apostles neither hath it now any need to be further confirmed by new Miracles Indeed if we should broach any new Doctrine it were fit we should be put to shew by what Signs from Heaven it hath been confirmed but seeing we teach none but the old Truth so long ago sealed from Heaven there is no reason we should be urged to prove the truth of it by new Miracles It is enough that we prove our Doctrine by the written Word to be the same with the Doctrine of Christ and the Apostles As for Miracles we say now with St. Austin Quisquis adhuc prodigia quaerit ipse prodigium est Miracula praeterita tibi sufficere debent c. Gerson cited by Gerard. Harm de pass pag. 429. Use Use Be not like such Hypocrites as the Pharisees and Papists in seeking or desiring new Miracles for confirmation of the old Truth but rest in the testimony of God given unto it in his written Word Rom. 10. 6. Say not Who shall ascend into Heaven that is to bring Christ down from above Or who shall descend into the Deep that is to bring up Christ again from the Dead The Word is nigh thee even in thy mouth and in thy heart c. Observ 2 Observ 2. These Pharisees had seen or at least heard of many Miracles of Christ which He had wrought before it is likely also that they or some of them had heard him teach or at least heard of his Doctrine which might have moved them to believe in Him but they contemned his former Miracles and Doctrine and they seek a new Miracle to move them to believe Hence we learn another mark and property of Hypocrites which is this That they neglect and contemn the present and ordinary means of Grace and Salvation which thy do for the present enjoy and curiously seek after other extraordinary means which they have not See those places before alledged 1 Cor. 1. 22. Joh. 6. 30. See also Joh. 2. 18. What sign shewest thou seeing thou dost these things He had then newly wrought a great Miracle in casting out the Buyers and Sellers from the Temple yet they passe over that Miracle and require some other greater c. Thus some in our times contemn and neglect the present ordinary means of Salvation which they enjoy and seek other extraordinary means which cannot be had Some contemn the preaching and Preachers which they have and the administration of the Sacraments which they may enjoy they care not for nor make any good use of them as they should but they must have other kind of Preachers of other extraordinary Gifts of another Calling and Ordination and they desire another kind of Preaching than that they have already they would also have the Sacraments otherwise administred 2 Tim. 4. 3. They have itching ears The Anabaptists neglect the Scriptures and seek after Revelations The Brownists also are very faulty in this kind refusing and contemning the ordinary Ministery of the Word and Sacraments which is to be had in this our Church and curiously seeking after another kind of Ministery after their own fancy Again there are others to be found who are so profane and wicked as to contemn and vilify the ordinary Ministery of Man which God hath ordained in the Church and they think the preaching of the Word by Men
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
rejecting his faithfull Servants because of their weaknesses and corruptions that he is ready to give them comfort and strength against them more and more by the Power of his Spirit Use 2 Use 2. Teacheth us after Christ's example to bear with the Corruptions and Infirmities of our Brethren not rashly censuring them or casting them off for such Infirmities though great but forbearing them in love and pittying them yea helping them all we can to bear their burden and cherishing the smallest measure of Grace in them Rom. 15. 1. Gal. 6. 2. Eph. 4. 2. Help them by Instruction Consolation Prayer c. Mark 8. 17 c. And when Jesus knew it c. Feb. 27. 1624. OF Christ's reproving his Disciples in generall I have spoken It followeth To speak of the particular Faults and Corruptions which He reproveth in them being four in number 1. Their weakness of Faith discovered by their distrustfull reasoning together because of their present want of Bread Why reason ye because ye have no Bread Ver. 17. 2. Their Ignorance Dulness or Stupidity of mind in being so hard to conceive the true meaning of Christ's Admonition which Reproof is laid down in these words Ver. 17. Perceive ye not yet neither understand And then it is repeated Ver. 18. Having Eyes see ye not and having Ears hear ye not And again Ver. 21. It is further urged He said unto them How is it that ye do not understand 3. Their hardness of Heart In the end of the 17 ver Have ye your Heart yet hardned 4. Their forgetfulness of the two late Miracles of the Loaves which He had wrought but a little before for the helping and strengthening of their Faith which two Miracles therefore he takes occasion in his questioning with them to bring to their minds again in these words Ver. 18 19 20. Do ye not remember when I brake the five Loaves among five Thousand c. Of the first Their weakness of Faith discovered by their distrustfull reasoning together c. of this I spake before Ver. 16. Of the second Their ignorance and dulness to conceive his Admonition given them touching the shunning of the leaven or corrupt Doctrine of the Pharisees and Herod The Reproof is first briefly propounded in these words Ver. 17. Perceive ye not yet neither understand and afterward repeated and further urged Ver. 18. 21. Ut suprà dictum First I open the words and then come to the matter of Instruction Perceive ye not neither understand q. d. Are ye yet so blind and ignorant Are ye yet so dull and hard to conceive my Admonition and Instruction and the true end and use of my Miracles wrought before you Further this their dulness and ignorance is here amplyfied by the Circumstance of the time in the word yet when he saith Do ye not yet perceive c. q. d. Notwithstand ye have formerly and hitherto had so great means to enlighten your minds as my publick teaching and private conference and instruction yet do you remain so blind and ignorant How great a fault and corruption is this in you To go on in the words Ver. 18. Having Eyes see ye not c. Here He doth repeat the same Reproof in other words and withall doth further amplyfie the fault and sin reproved viz. their ignorance in Spirituall matters by consideration of their Naturall Capacity and fitness to conceive things naturall and earthly In that they had eyes and see not that is not onely outward senses but also inward naturall wit reason and understanding to conceive earthly matters and yet they could not understand things Spirituall such as this Doctrine was By Eyes and Ears understand not only outward bodily senses but inward naturall wit reason and understanding c. The other words which follow Ver. 21. are plain and need no further opening Therefore I proceed to the Instructions Touching the Fault or Corruption here reproved namely their naturall blindness and dulness to conceive Christ's Admonition I spake before Ver. 16. Now therefore I will onely observe some other Points of Instruction from the words hitherto explained Observ 1 Observ 1. In that our Saviour doth amplyfie or set out the greatness of their sin of ignorance and dulness to conceive his Doctrine by the Circumstance of Time implyed in the word yet Do ye not yet perceive c. that is so say after you have had so great means and that so long a time to enlighten your minds c. Hence gather That this doth much aggravate the sins of any when they live and continue in such sins notwithstanding the means they have had to reform those sins in them and to draw them out of them Therefore our Saviour doth here reprove his Disciples not so much for being ignorant as for being yet ignorant that is after they had had so long time so excellent means to instruct and enlighten them So in the words following Are ye yet hardned q. d. notwithstanding the means you have had to mollifie and soften your Hearts c. So Matth. 15. 16. Are ye also yet without understanding that is after so much means of instruction which ye have had Joh. 14. 9. Matth. 11. 20. By this our Saviour aggravateth the Sins of Corazin Bethsaida and Capernaum that they remained in unbelief and in other sins notwithstanding the excellent means they had to work Faith and Repentance in them Namely the Doctrine and Miracles of Christ By this also he doth aggravate the sin of the wicked Jews because he himself came unto them being sent from God to speak unto them and by his preaching to call them to Repentance and yet they continued in their sins Joh. 15. 22. If I had not come and spoken unto them they had not had sin but now they have no cloak for their sin Use Use For Admonition to all such as have enjoyed or do enjoy the means of Grace vouchsafed of God to call them out of their Sins and to work Reformation of life in them that they be carefull to profit by those excellent and precious means as by the ministery of the Word and Sacraments c. Let all that enjoy these means not rest in the outward enjoying of them but see that they profit by them as they ought in sound Knowledge in Faith Repentance c. For otherwise this shall not a little aggravate their sin that they have had so excellent and powerfull means to call them out of their ignorance infidelity and profanness c. and yet they live still in these sins without Reformation being never the better for all the means which God hath used to do them good Great is the sin of such who live thus unfruitfully unprofitably under the means of Grace and Salvation The more means thou hast had to call thee out of thy Naturall ignorance and infidelity and to work Repentance and Reformation of life in thee the greater thy condemnation if these means prevail not with
had with his Disciples touching their own and others opinion of his Person In the words are four things set down as ye have heard 1. The occasion of the Conference Our Saviour's going out with his Disciples into the Towns of Cesarea Philippi 2. The Time and Place when and where it was had By the way 3. The Conference it self 4. The Event or Consequent Ver. 30. Of the two first ye have heard Now followeth the Conference it self which consisteth of two parts 1. A twofold Question or Demand of our Saviour moved to his Disciples touching himself 2. Their twofold Answer thereunto The first Question is touching the common People's opinion of Him Whom do men say that I am Whereunto the Disciples Answer is That some said he was John the Baptist some that he was Elias and others that he was one of the Prophets ver 28. The second Demand or Question is what the Disciples own opinion was of Christ whereunto Peter in all their Names answereth Confessing him to be the Christ ver 29. To speak of the words in order as they lye And first of our Saviour's first Demand and their Answer to it Whom do men say that I am That is What do the common sort of men or the common People think and speak of me So St. Luke expoundeth it Luke 9. 18. whom say the People that I am which shews That our Saviour did not here enquire of his Disciples what the Scribes and Pharisees and such like of great Place and Accompt did speak or think of him for he knew that they were his open malicious and professed Enemies holding such gross and absurd and openly blasphemous Opinions of him as had no colour at all of Truth as that he was a Blasphemer a friend of Publicans and Sinners that he had a Devil c. Therefore hepasseth over the censure of these as not worthy to be mentioned and he asketh onely what the common and meaner sort of People said of him who had some honourable opinion of him though erroneous Quest Quest Wherefore did our Saviour thus enquire of his Disciples what others spake and thought of him seeing he was not ignorant hereof before he asked Joh. 2. 25. Answ Answ He did not ask this out of any ambitious desire of vain-glory from men or as if he depended upon the common Peoples Opinion or Speeches of him for he received not mans testimony touching his Person or Calling as he professeth Joh. 5. 34. but he moved this Question to them for other Ends and Reasons As 1. That by consideration of the false and erroneous Opinions which others held of him he might the better take occasion to confirm his Disciples in the true Faith which they had conceived of his Person which was the main end of all this Conference with them as may appear Matth. 16. 2. That by putting them in mind of the gross errours which others held of him he might stir them up to bless God for revealing to them the true knowledge of his Person and for giving them Faith to believe in him Matth. 16. 17. Blessed art thou Simon c. Flesh and Blood hath not revealed it unto thee but my Father c. 3. That he might by this Question admonish them to take heed of those erroneous Opinions which others held of him Observ Observ It is needful for Christians not onely to be gounded in the sound Knowledge of the Truth in matters of Religion but also to take notice of those Errours and corrupt Opinions which are holden contrary to the Truth Therefore our Saviour here examineth his Disciples not onely touching the Truth which themselves did hold but also touching the erroneous Opinions which others held of him thereby shewing That it was needful for them not onely to know and believe the Truth but also to take notice of the contrary Errours maintained by others against the Truth Therefore in Scripture not onely the true Doctrine of God is laid down but also contrary Errours and false Doctrine discovered As for Example The Errours of the Sadduces denying the Resurrection Matth. 22. 23. and affirming that there is neither Angel nor Spirit Acts 22. 8. So also the Errour of Hymenaeus and Philetus affirming the Resurrection to be past already 2 Tim. 2. 18. So also the devilish Doctrines of those false Teachers of those latter Times prophesied of 1 Tim. 4. 3. which should forbid Marriage and command to abstain from Meats c. These and the like Errours and false Doctrines of Men contrary to the Truth should not have been thus particularly mentioned in Scripture if it were not needful and profitable for Christians to know and be acquainted with them Therefore also we are bid to try the Spirits of false Teachers 1 Joh. 4. 1. which we cannot do without taking notice of those false Doctrines which they teach and hold Reason Reason Christians ought carefully to shun and avoid all erroneous Opinions and Doctrines contrary to the Truth as we have heard before ver 15. of this Chapter which they cannot well do unless they do know and take notice of those erroneous Opinions Note that this is not so to be understood as if Christians must of necessity know and be acquainted in particular with all Errours and corrupt Opinions which have been or are holden against the Truth for that cannot possibly be but that it is fit and necessary for all Christians so far forth as they have means to know and be acquainted in some measure with the principall and fundamentall Errours which are holden by others against the Truth in such Points and Doctrines of Faith as are of necessity to be believed unto Salvation And especially Christians have need to be acquainted with the Errours of their own Times with which they are most in danger to be infected So the Apostles were well acquainted with the Errours and Heresies of their own Times So the Christians of the antient Church in the Ages succeeding the Apostles So we in these Times have most need to take notice of the Errours and Heresies now raigning and most dangerous as the Errours of the Turks Jews Papists Lutherans Anabaptists c. Further note That as it is needfull and profitable for all Christians so especially for Pastors and Ministers of the Word to be not onely grounded in the Truth but also to know and take notice of the contrary Errours and false Doctrines that so they may not onely themselves shun and avoid such Errours but also to be able to discover and confute them and to teach others to avoid them Tit. 1. 9. A Bishop or Pastor must not onely hold fast the faithfull Word but be able also to convince the gainsayers Use Use See how needfull for all Christians to be furnished with a good measure of knowledge in the Word of God that so by the Light thereof they may be able not onely to know and understand the truth in all Doctrines needfull to Salvation but also to discern
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
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.
if things spirituall and heavenly which concern God's Glory and Worship and the doing of his Will and the attainment of the Life to come this argues us to be Spirituall and that we are born from above Contrà if our hearts and minds savour most and be most affected and taken up with earthly and carnall things with care and desire to satisfie our corrupt Lusts and with love and desire of earthly profits pleasures and contentments of this World c. This shews us to be carnall Let every one try himself throughly by this whether he be a spiritual or carnall man one of the two thou must needs be for there are but two sorts of persons in the World the one Spirituall and born from Above the other carnall born of the Flesh and from Beneath therefore look to thy self and examine to which of these sorts thou dost belong whether thou be in the number of those that are spirituall or of those that are carnall c. Mark 8. 34. And when He had called the People unto Him c. Octob. 16. 1625. VVEE are now come to the seventh and last generall part or portion of this Chapter which reacheth from this 34th Verse to the end of the Chapter In which is set down by the Evangelist the sum and 〈◊〉 of that Doctrine of the Crosse or of suffering Afflictions which our Saviour now took occasion to teach 〈…〉 to his Disciples and to the rest of the People being present with them Having immediately â—â—fore Prophesied unto the Disciples of his own Death and Sufferings Now the better to arm them and others against the scandall of the Crosse He takes occasion to declare both to them and the People that were present the necessity of suffering the Crosse and Afflictions for all that will be his true Disciples And this he doth the more to reprove the weakness of Peter and the other Disciples who were so loâ—h to hear of the Crosse and of Suffering as I have before shewed insomuch that Peter went about to disswade Christ from Suffering Therefore now our Saviour tells both him and the rest that it was not onely needfull for him to Suffer but for them also and for all that will be his true Disciples Now this Doctrine of our Saviour touching the bearing of the Crosse is first propounded and laid down in this 34th Verse and then it is further urged and inforced in the following Verses In this Verse consider two things 1. The persons before whom and unto whom our Saviour taught and delivered this Doctrine of the Crosse viz. His Disciples and the rest of the People whom He called together for that end that they might hear and be instructed in this Doctrine 2. The Doctrine it self being laid down by way of a general Precept or Admonition given â—o all that will be Christ's Followers in which He enjoyneth them to deny themselves and to take up their Crosse and so to follow him Of the first The persons unto whom and in whose hearing our Saviour delivered thâ—s Doctrine touching the bearing of Afflictions They were not onely his Disciples but also together with them all the residue of common People then and there present whom therefore our Saviour is said to have called together Luke 9. 23. He said to them all If any man will come after me c. Quest Quest Why did our Saviour now call all the People unto Him together with his Disciples to hear this Doctrine of suffering the Crosse Answ Answ Because it was a general Doctrine which concerned not onely the Disciples but all others who took upon them the Profession of Christ and made shew of following him and of being his Disciples as this People did whom now he called to him Before when he spake of his own Sufferings he spake onely to his Disciples because they were most fit to hear that But now speaking of the Crosse in generall He called All c. Observ Observ The Doctrine of bearing the Crosse or of suffering Afflictions in this Life is necessary and profitable for all sorts of Christians to know and be well instructed in Therefore our Saviour called all the People together with his Disciples when he was to deliver this Doctrine and he taught it to them all in a general and publick manner For this cause the Apostles also taught this Doctrine of the Cross to the several Churches planted by them as being a Doctrine which concerned and was needful for all Churches and Christians to be instructed in Acts 14. 22. Paul and Barnabas coming to Lystra Iconium and Antioch taught them this among other Doctrines That we must through much Tribulation enter into the Kingdom of God And Paul usually in all or most of his Epistles instructeth those to whom he writeth in this Doctrine of bearing the Cross teaching them the necessity and profit of Afflictions and exhorting them to patient suffering of them c. Reason Reason This Doctrine of the Cross is of general use for all sorts of Christians because all that will live godly in Christ shall Suffer c. 2 Tim. 3. 12. Ergo all have need to be instructed in it Vse 1 Use 1. See how fit it is for Ministers of the Word often to teach this Doctrine in publick to their People and much to urge and insist upon it as occasion is offered inasmuch as it is a Doctrine of so generall use and necessity for all sorts of Christians Some other Doctrines of the Word of God there are which howsoever they are very necessary for some sort of persons yet not altogether so necessary for some others But this Doctrine of the Cross is one of those Points which are of great use and necessity for all sorts of Christians c. Use 2 Use 2. To stir up every one of us to labour and use all good means to come to know and be well acquainted with this Doctrine of the Cross touching the necessity of it for all Christians touching the end and use of Afflictions c. To this end come duly to the publick Ministery of the Word and search the Scriptures in private which will instruct us in this knowledge to the full Pray also unto God for the wisdom of his Spirit which may teach us the necessity and right use of the Crosse and how to bear the same Jam. 1. 5. If any lack wisdom that is the true knowledge how to bear Afflictions patiently let him ask of God c. Phil. 3. 10. Paul accounted all things as Dung that he might know the Fellowship of Christs Sufferings The want of this knowledge and right understanding of the Doctrine and use of the Crosse is the cause why many are so unfit to bear Afflictions patiently and comfortably and to profit by the same as they ought Therefore let every one labour more and more to be instructed throughly in this Doctrine and so much the rather because as it is a very necessary Point of Knowledge so it
a condition in God's heavenly Kingdom Vse 2 Vse 2. See here a forcible motive to move and encourage us willingly to suffer Death or to part with our bodily Lives for the profession of Christ and of the Gospel if at any time we shall be called of God unto it Consider the excellent and blessed Reward promised to us for so doing viz. the Reward of eternal Life and Glory in Heaven after this Life ended An eternal weight of Glory A Crown of Life shall be given us So we shall gain much more then we lose by losing this Temporal Life we shall gain eternal Life This losse shall be no losse to us but the greatest gain that may be If to dye any Death be a gain to the Saints Phil. 1. 21. then much more to dye for Christ or the Gospel No Death indeed but an exchange of Temporal Life for Eternal of Earthly for Heavenly A gainful exchange as of Copper for Gold c. We lose not our Lives but lend them to the Lord for a time to receive them with advantage Think well of this excellent Reward of eternal life promised to such as lay down and lose their Temporal lives for Christ's cause and the Gospel's that it may encourage us to do it willingly if God call us thereunto Moses in suffering Affliction with God's People had respect to the recompence of Reward Hebr. 11. 26. So must we if we would willingly suffer Death for the Name of Christ or for the Gospel we must look beyond Death at the joy set before us as Christ did Hebr. 12. 2. This will make us willingly to part with this Life and to imbrace Death for Christ's sake c. When Stephen was ready to Suffer Death for the Name of Christ he looked up stedfastly into Heaven and saw the Glory of God and Jesus standing on the Right hand of God So must we by Faith labour to do c. This will comfort and encourage us against Death and cause us willingly to lay down our lives for Christ c. Thus have the Martyrs comforted themselves at the time of their Death with the hope of eternal life which they expected after this Life Mr. Bradford to his fellow Martyr Be of good comfort saies he we shall have a merry Supper with the Lord this Night c. Saunders kissing the Stake said Welcome everlasting Life John Noyes kissing the Stake also said to his fellow Martyrs We shall not lose our Lives in this Fire but change them for a better and for Coals have Pearls c. Observ 3 Observ 3. Our Saviour doth not say Whosoever shall lose his Life c. But whosoever shall lose it for my sake c. Here we are taught That it is not simply the suffering of Death or of any other affliction which hath the Reward of eternal Life promised unto it but it is suffering in a good cause which shall be so Rewarded Not all that suffer shall be partakers of eternal Life but such as suffer for well-doing for professing Christ and the Gospel and for giving testimony to the Truth of God 1 Pet. 4. 16. If any man suffer as a Christian let him not be ashamed but glorifie God c. Matth. 10. 39. He that loseth his Life for my sake shall find it Martyrem facit non poena sed causa Cyprian Though a man could suffer not one but many Deaths yet if it be not in a good Cause as in way of well-doing and for the keeping of a good conscience he is never the nearer to eternal Life 1 Cor. 13. 3. Though I give my Body to be burned and have not love it profiteth me nothing that is if I do it not out of true love to God and Man and to a right end as for the glorifiing of God by constant profession of his Truth or otherwise Use 1 Vse 1. See what to judge of such as suffer Death in evil Causes or for evil ends as either for vain-glory as the Heathen to shew contempt of Death and Fortitude of mind or in defence of errour or sin as Hereticks Donatists Papists c. No promise of Reward to such c. Vse 2 Vse 2. See that if we would by suffering Afflictions or Death it self gain eternal Life it is not enough that we suffer but we must see it be in a good Cause as in the cause of Christ or of the Gospel for profession of the Truth or otherwise for the keeping of a good conscience This is the main thing to be looked to in Suffering The matter is not what we Suffer but for what cause and to what end c. Observ 4 Observ 4. For my sake and the Gospel's In that our Saviour joyneth these two together Himself and the Gospels as one and the same cause of loving Life and of Suffering Death Hence we may gather That to Suffer Death for the Gospel of Christ is to Suffer it for Christ himself And that these two causes of Suffering Death are one and the same in effect and substance neither can they be divided or severed one from the other He that loseth his Life for Christ's sake loseth it for the Gospel's and he that loseth it for the Gospel's loseth it for Christ's Therefore our Saviour here joyneth these two together as one and the same in substance For my sake and the Gospels So Revel 2. 13. To the Church of Pergamus Thou holdest fast my Name and hast not denyed my Faith in the dayes wherein Antipas my Martyr was slain among you c. My Name That is The profession of Me. My Faith That is My Doctrine of Faith Reason There is a near affinity and special relation between Christ and the Gospel and that in three respects 1. In that Christ as He is God is the Authour and efficient cause of the Doctrine of the Gospel It is not a Doctrine devised by Men or Angels but proceeding from God the Father Son and Holy Ghost as from a Fountain 2. In that Christ as Mediatour doth reveal this Doctrine from the bosom of his Father See Joh. 1. 17 18. 3. In that Christ is the main substance and matter of the Gospel which is contained in it The whole Doctrine of the Gospel is concerning Christ directly or indirectly either concerning his Person and Office or concerning the Benefits we have by Him or the means of applying Him c. Use Use To be a motive and encouragement unto us willingly to lay down our Lives and to suffer Death not onely for Christ's sake but also for the profession of his Word and Gospel to seal and confirm the Truth of it even with the loss of our Lives if we shall be called so to do as the Martyrs have been To encourage and move us hereunto let us know and consider That in laying down our Lives for the Gospel we do lay them down for Christ himself whose Gospel it is and who is himself not onely the Authour and Revealer but
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
appointed for him first to suffer and be abased and so to enter into Glory Luke 24. 26. so for us Therefore wait for honour and glory till the due time appointed for it till the time after this life In the mean time in this life be content to be abased contemned despised of men for the Name of Christ that thou mayest hereafter be exalted and honoured of God in due time Now followeth the time how long he chargeth them to conceal those things which they had seen viz. Till after he should be risen from the dead This shews that he did not absolutely forbid them to publish the glory of his Transfiguration but onely for a time till after he were risen c. Therefore after his Resurrection they might and ought to publish it and so Peter did as we see 2 Pet. 1. 16. Quest Quest Why not before his Resurrection Answ Answ See the Answer before in the former page Observ 1 Observ 1. See here the undoubted certainty of Christ's Resurrection from the dead even before it was fulfilled For here he takes it for granted that he should not onely suffer death in the due time appointed but also rise again from death and that speedily even the third day after his death ut supra praedixer at cap. 8. 31. The certainty may appear by these Reasons Reasons Reasons 1. It was decreed of God long before even from everlasting Luke 24. 46. Thus it behooved Christ to suffer and to rise from the dead the third day 2. It was fore-told by the Prophets as by David in the Person of Christ Psal 16. 9. My Flesh shall rest in hope c. Typified also in Jonah Mat. 12. 40. 3. Fore-told also by our Saviour himself often before it was fulfilled So we heard Chap. 8. 31. and here So afterward in this Chapter Ver. 31. and again Chap. 10. 34. Use Use If Christ's Resurrection were so certain before it was fulfilled much more now after it is fulfilled This may strengthen our Faith in this Article of Christ's Resurrection c. the rather because this Faith of Christ's Resurrection is propria Christianorum for Turks and Jews believe the death of Christ onely Christians believe Him to be risen And upon this also depends all the comfort we have by the death of Christ See Chap. 8. 31. Observ 2 Observ 2. That the divine Glory and Majesty of Christ's Person as he is God was not to be manifested suddenly or all at once but by certain steps and degrees first more obscurely and then more clearly and openly The more obscure manifestation of the Glory of his God-head was 1. By his miracles both lesser and greater 2. By the forced Confession of the Devils themselves who confessed him to be the Son of God 3. By the private Confession of the Disciples of Christ as we heard before on Ver. 29. of the 8. Chapter 4. By the glorious Vision of his Transfiguration shewed privately in the Mount to three of his Disciples as we have heard before in this Chapter The more clear open and publick manifestation of his Divine Glory was at the time of his Resurrection from the dead and afterward in his Ascension into Heaven Rom. 1. 4. Therefore our Saviour here forbids them to publish the Glory of his Transfiguration till after his Resurrection Reason Reas To the end that the Doctrine of his God-head and Truth of his Person that he was the Messiah might the more easily be believed and embraced Vse Vse See the Reason why our Saviour so often forbade his Miracles to be publickly or openly made known by those upon whom they were wrought Because the Glory of his God-head was to be manifested by degrees and that but obscurely till his Resurrection c. For the same cause also he forbad his Disciples to make it known that he was the Son of God as they confessed him to be in the thirtieth Verse of the 8th Chapter Now followeth the Title which he gives unto himself The Son of Man Of this see before in Ver. 31. of Chap. 8. Mark 9. 10. And they kept that saying with themselves questioning one with another what the rising from the dead Octob. 15. 1626. should mean HEre is laid down the Obedience yielded by the three Disciples unto the former charge given them by our Saviour touching the concealing of his Transfiguration till after his Resurrection Where 1. Their Obedience in concealing the matter They kept that saying c. 2. The Amplification of it by a special Adjunct or Circumstance which accompanied their concealment thereof They questioned one with another what the rising from the dead should mean They kept that saying c. They concealed both the charge given them by Christ and also the Vision of his Transfiguration which he charged them to conceal Luke 9. 36. They kept it close viz. his Transfiguration and told no man in those dayes any of those things which they had seen Beza sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hanc rem The matter before spoken of referring not onely to Christ's charge given them immediately before but also to the whole History of his Transfiguration before set down That saying or Speech is put for that matter after the Hebrew manner of speaking They kept it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to hold or keep a thing by force with labour and pains to shew How hard it was for them so long to conceal this matter Sic Beza Observ Observ The Duty of Christ's true Disciples and Servants is to yield Obedience to his Precepts and Commandments doing those things he requireth and refraining those which he forbiddeth Thus did these three Disciples here obey Christ's Charge and Command given them touching the concealing of the Vision of his Transfiguration As it is the duty of every Servant to obey the Commandments of his Master so of Christ's Servants to obey his Precepts On the contrary Luke 6. 46. Why call ye me Lord Lord and do not the things which I say Mat. 7. 24. Mat. 28. 19 20. Go teach all Nations c. teaching them to observe whatsoever I have commanded you Vse 1 Use 1. For Reproof of such as profess themselves to be Christ's Disciples and Servants and yet do not yield Obedience to his Precepts and Commandments but on the contrary do that which is flat contrary to his Commandment For Example He commands them to repent of their sins that they may be forgiven Luke 24. 47. but they go on still in them without Repentance He commands them not to swear at all c. Matth. 5. yet they live in the Sin of profane and customary Swearing c. He commands them to forgive and love their Enemies and not to seek private revenge but rather to suffer two injuries than to requite one with the like but their practice is quite contrary So far are they from forgiving and loving their Enemies that they will not put up the least wrong but seek revenge and go
to Law for trifles taking malicious courses against others Again Christ commands them to seek God's Kingdom and Righteousness in the first place Matth. 6. 33. On the contrary they seek this World and the profits and pleasures of it first He commands them to deny themselves and to take up their Cross willingly c. Contra their care is to satisfy their corrupt lusts and as for the Cross they abhor and shun nothing more shewing nothing but unwillingness and impatiency Use 2 Use 2. To exhort and stir up all that profess to be Christ's Disciples to make Conscience of Obedience to his Commandments His Servants we are to whom we obey as the Apostle saith therefore if thou be a true Servant of Christ shew it by thy Obedience to his Will and Commandments by doing what he commands thee in his Word and by forbearing to do what he forbids thee Else never profess to be Christ's Disciple or Servant It is gross Hypocrisy to call him Lord and not to do what he commandeth Take heed of this therefore and as we call Christ our Lord and Master so be careful to shew our selves to be his true Servants by obeying his Will and Commandments Now further in this our Obedience to the Commandments of Christ some special properties are requisite that it may be such as it ought to be 1. It must be a free and voluntary Obedience not forced or by compulsion for that is not accepted of Christ Now that it may be free and voluntary it must proceed from true Love to Christ himself it must be the Obedience of Love Joh. 21. 15. Peter lovest thou me Then feed my Lambs c. 2. It must be an entire or universal Obedience to all the Commandments of Christ even to such as are most hard and difficult to such as are most contrary to our Nature and to our corrupt Wills and Affections as in denying our selves and mortifying our lusts in taking up our Cross in forgiving and loving Enemies c. The three Disciples here obeyed Christ's Command though in a matter hard and difficult for so it was as we heard before to conceal and keep to themselves the glorious Vision of Christ's Transfiguration and that for so long a time even till after his Resurrection Vse Use See how needful it is for us to be well-instructed in the Word of Christ that we may know what he commandeth us else how can we yield Obedience unto him Therefore search the Scriptures which testify of Christ and come diligently to the publick hearing of his Word Now followeth the amplification of the Disciples Obedience in concealing the matter by a speciall Circumstance accompanying the same viz. Their questtoning one with another c. Questioning one with another or Debating or disputing the matter between themselves by mutual Questions and Conference What the rising from the dead should mean This is not to be understood of the general Resurrection from the dead at the last day for it is not likely that the Apostles were ignorant of that seeing that other ordinary Disciples of Christ did know and believe it as Martha Joh. 11. 24. but it is to be restrained to the Resurrection of Christ whereof he made mention to them immediately before About this they questioned and reasoned together what it should mean whereby is discovered their great ignorance and dulness to conceive this Doctrine of Christ's Resurrection notwithstanding that he had so plainly foretold them of it as we heard Chap. 8. ver 31. Quest Quest What was the cause or reason of this their dullness and harduess to conceive this matter of Christ's Resurrection Answ Answ Because his Resurrection did presuppose his Death for he could not rise from Death unless he first Dyed now they could not yet conceive or comprehend how it was possible or likely that he who was the Son of God and true Messiah that must save others should himself suffer Death at the hands of Men. Besides that the Death and Resurrection of Christ could not stand or agree with that Earthly and Temporall Kingdom of the Messiah which the Disciples as yet erroneously supposed and dreamed of which made the matter so much the harder for them to believe Observ 1 Observ 1. In that the Disciples were so hard to conceive the Truth and Doctrine of Christ's Resurrection we may learn this That even the best Christians are by Nature and of themselves hard to conceive and understand the Mysteries of Faith and Doctrines of Christ taught in the Gospel See before Chap. 8. ver 32. and ver 16. Luke 18. 34. Though he plainly foretold his Disciples of his Passion 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 See Hebr. 5. 11. Reas 1 Reas 1. The Doctrines of Faith touching Christ and our Salvation by him are above humane reason and therefore hard to be conceived of us by Nature Such are the Doctrines of Christ's Incarnation Death Resurrection c. Hence the Gospel is called a Mystery 1 Tim. 3. 16. Reas 2 Reas 2. There is much ignorance left in the Saints of God in this Life after their effectuall calling and enlightning by the Spirit of God 1 Cor. 13. 9. We know but in part Use 1 Use 1. To move the best Christians to labour to see and to be humbled for this their Naturall dulness and hardness to conceive the Doctrines of Christ taught in the Gospel c. Vse 2 Use 2. See what need for us to pray unto God for his Spirit to enlighten our minds to conceive the mysteries of Faith revealed in the Gospel c. Vse 3 Use 3. See how needfull for Ministers of the Gospel to strive unto plainness and evidence of the Spirit in teaching the Doctrine of Christ Observ 2 Observ 2. That true Faith and sanctifying Grace in this Life may stand with ignorance in some Points of Christian Faith at least for a time The Apostles of Christ though effectually called and sanctified yet were ignorant for a time of some main and necessary Points of Christians Faith as of Christ's Death and Resurrection as here we see and in this ignorance they continued till the Death and Resurrection of Christ were fulfilled So those Women who came to imbalm Christ's Body c. they were also ignorant of the nature and quality of Christ's Kingdom as He was the Messiah supposing it to be an earthly Kingdom c. as appeareth Acts 1. 6. Ignorant also they were of the Calling of the Gentiles and that the distinction of Clean and Unclean was taken away by Christ's coming as we see in Peter Acts 10. 14. Acts 18. 25. Apollos was a Believer and a sanctified Person and yet was ignorant in some Points of the Doctrine of Christ having need to be more fully instructed therein by Aquila and Priscilla Use Vse To comfort such Christians as are weak and defective in
matter about which he found them disputing or reasoning with his Disciples ver 16. 3. The suit or supplication made unto Christ by the Father of the lunatick and possessed Child together with Christ's Answer ver 17 18 19. 4. The conference of our Saviour Christ with the Father about his Son ver 21 c. Of the second Christ's return to his Disciples c. 1. I will speak of his return or coming unto them 2. Of the Accidents which were at his coming When he came to his Disciples This is not to be understood of all his Disciples for three of them viz. Peter James and John were with him before but of those other nine which were left behind by our Saviour when he went a part into the Mountain to be Transfigured now he returneth to them again either to the place where he left them or else to some other place as is likely where he had appointed them to wait for his return Luke 9. 39. The time is expressed That it was the next Day when they were come down from the Hill that is so say the next Day after his Transfiguration and after that they were come down from the Mount on which he waâ— Transfigured whence it may be gathered That he stayed all the night before with his three Disciples either in the Mount where he had been Transfigured or else in some other private place near adjoyning Vide Jansen Hinc verò colligit Stella Transfigurationem noctu factam fuisse Vide Stellam in Luc. 9. 37. Vide etiam Caietanum in locum Quest Quest Wherefore did our Saviour at this time return to his other Disciples Answ Answ For a two-fold end 1. That in that place he might take occasion to work this great Miracle for confirmation of his Doctrine 2. That he might help and comfort his Disciples being at this time in great trouble and distress For. 1. They were not able by reason of their weakness of Faith to cast out the Devil from the lunatick and possessed Child as they had endeavoured to do which do doubt was a matter which greatly perplexed their mindâ— for they could not but fear that this would tend to the great disgrace not only of themselves but of Christ their Master and so bring both their Persons and Doctrine into contempt with the People 2. This trouble was further aggravated by the malice of the Scribes the enemies of Christ who when they saw that in Christ's absence his Disciples could not cast out the Devil did hereupon take occasion to reason and dispute against the Disciples and to cavil and take exception against them for not being able to work that Miracle which they had assayed to do as appeareth by the words following in this verse Observ Observ Christ's provident care over his true Church and faithfull Servants in time of their Troubles and Distresses in that howsoever he suffer them to come into great Troubles and for a time doth absent himself He doth not utterly leave or forsake them therein but doth in due time or seasonably appear and shew himself for their help and deliverance Though for a time he seem to forget them yet at length in due time and when they have most need of his help he doth use to manifest his presence with them So here he took occasion at this time especially to return to his Disciples and suddenly to shew his presence amongst them to help and comfort them being in great trouble and perplexity as we have heard See before Chap. 4. 39. and Chap. 6. 50. So we heard Chap. 6. 48. That when they were in great trouble and danger having toyled a great part of the Night to row against the Wind in a storm he suddenly came walking on the Sea to help them in their greatest Distresse and in the fittest time that could be wished of them Now followeth the special Events or Accidents which fell out at our Saviour's return or coming again to his Disciples They are three especially That he saw a great Multitude gathered together about his Disciples 2. That he found the Scribes questioning with them 3. The behaviour of the multitude or common People towards Christ at his coming So soon as they see him they were amazed c. Of the first He saw a great Multitude about them The occasion of this concourse of People flocking about Christ's Disciples at this time was no doubt the fame and report which they had heard both of their Doctrine formerly preached in publike and also of the Miracles wrought by them especially at the time of their first sending forth to preach and to work Miracles as we have heard before Chap. 3. 13 c. and as it appeareth Matth. 10. and Luke 9. The fame of this their former preaching and working of so great Miracles did as it is likely move the People at this time to gather together about them in so great number that so they might both hear their teaching and conference and also see the Miracles wrought by them and particularly this Miracle of casting the Devil out of this lunatick and possessed Child which the Disciples went about to do but could not effect it Now although it is probable That a great part of this People did thus flock unto Christ's Disciples for sinister respects as for Novelties-sake out of vain curiosity or to cavil at their Doctrine and Miracles c. yet it is also likely that many of them came with a good affection and desire to reap some spirituall good and profit by the Doctrine taught and by the Miracles which should be wrought by the Disciples And this is the more probable because it is said verse following That this Multitude testified their good affection to Christ himself by running to him and saluting him presently upon his coming It is therefore probable that they were also well-affected to the Disciples of Christ for their Master's sake Observ Observ The forwardness of this People in flocking to Christ's Disciples to hear their teaching and to be eye-witnesses of the Miracles wrought by them for confirmation of their Doctrine ought stir up us to â—he like diligence and forwardness in repairing to the publike Ordinances of God as to the publike Ministery and Sacraments and to publike prayer in the Congregation upon all occasions especially upon the Lord's Day c. otherwise the zeal of this People shall rise up in Judgment against us for our coldness and slackness in this duty See before Chap. 2. ver 1. 2. Scribes Were such as were called to publike Office of expounding the Law in the Synagogue of the Jews ut saepe dictum It followeth And the Scribes It is probable also that the Pharisees joyned with the Scribes c. Questioning with them That is reasoning or disputing with the Disciples of Christ What it was that they disputed or reasoned with them about may appear by that which followeth ver 16. 17 18. For when our Saviour asked the Scribes
Miracle and his private Passage with them through the Country of Galilee Ver. 30. 2. The Prediction it self Ver. 31. 3. The Effect or Consequent in the Disciples They understood not that saying c. Ver. 32. Of the first They departed thence that is From the place where he wrought the former Miracle What place in particular it was is not expressed but by the Circumstances of the Story it seems probable that it was in or about the Coasts of Caesarea Philippi whither Christ and his Disciples came Chap. 8. Ver. 27. The Reason of his departure thence now was that he might withdraw himself from the Multitude and be private with this Disciples to instruct them Passed through Galilee This lay between Caesarea Philppi and Capernaum whither our Saviour now went as appeareth in the 33d Verse which was the cause that in going to Capernaum they passed through Galilee And he would not that any man should know it Not that he could or did go so privately that none at all did know or take any notice of his passing that way with his Disciples for that is not likely but that they went as privately as might be at least so as they were not commonly or openly taken notice of Quest Quest Why did he go thus privately with his Disciples through Galilee Answ Answ 1. Lest the concourse and flocking of the People about him for Miracles especially in Galilee where he was so much known should bâ— a hinderance to him in his intended journey to Capernaum whither he was now going and from thence toward Jerusalem where he was not long after to suffer Death 2. That going thus privately with his Disciples He might be the more free and at liberty to conferâ— with them and to instruct them privately in those things which were needful for him to teach them and particularly in the Doctrine of his Passion and Resurrection which he took occasion now to teach and fore-tell unto them in the following Verse Quest Quest Why did he not rather teach this Doctrine of his Passion and Resurrection publickly before all the People Answ Answ Because the due time for publishing of this Doctrine was not yet come for this was not to be done till after the fulfilling of his Passion and Resurrection In the words consider two things 1. Our Saviour's departure with his Disciples from the Coasts of Cesarea Philippi as is probable and their passage or journeying through Galilee 2. Their private manner of going so as he would not have it known Of the first Observ That our Saviour was not alwayes employed in the publick duties of his Ministry in Preaching and confirming his Doctrine by Miracles but sometimes he did with-draw himself from the Multitude that he might do good in private by instructing his Disciples comforting and admonishing them as occasion served So here Which must teach Ministers of the Word their duty viz. to be careful not only to do good by their publick Ministry by Preaching the Word and administring the Sacraments duly but also by private Prayer taken in instructing the ignorant as occasion serveth in admonishing the disorderly comforting the distressed c. herein imitating Paul Act. 20. 20. Observ Of the second Observ The wisdom and care of our Saviour to prevent such impediments as might now hinder him either in his intended journey to Capernaum or in the private duty of instructing his Disciples in that to this end he doth not onely withdraw himself from the Multitude and throng of People which was about him before but also is careful to depart and go very privately so as none should know it through Galilee Which should teach us the like Wisdom and care to prevent as much as may be all occasions which may hinder us at any time in the performance of good duties either of our general Callings as we are Christians viz. in duties of Religion towards God or duties of Charity and Mercy to our Neighbour c. See Chap. 5. 37. For this cause we are bid to remember the Sabbath day before it comes so as to prevent all things that may hinder us in sanctifying the day So in all other Christian duties we should be careful before-hand to prevent hinderances In matters which concern our own worldly profit or pleasure we are very careful this way If at any time we do set apart some day or time for the doing of something which is for our profit or pleasure if it be but to go a Journey upon pleasure how careful are we before-hand so to order our business that nothing may hinder or frustrate our purpose when the time cometh How much more careful should we be thus to prevent hinderances when we are to perform any religious or Christian Duties which God requireth of us Now followeth the Prediction it self Ver. 31. in which our Saviour fore-telleth unto his Disciples his future Passion and Resurrection Of this I will here speak but briefly because we had occasion to handle the same more at large before Chap. 8. 31. 1. Of the Prediction of his Passion 2. Then of his Resurrection Of the first He taught his Disciples and said c. Why He did fore-tell his Passion see in Ver. 31. of Chap. 8. Quest Quest Why doth he now again teach them the Doctrine of his Passion and fore-tell it unto them seeing he had done it so plainly not long before as we heard Chap. 8. 31. Answ Answ Because they were so hard to conceive and believe this Doctrine of his Sufferings partly by reason of their naturall aversness from the Cross and partly by reason of that Errour and prejudicate Opinion which they held and was so rooted in them touching the temporal Kingdom of Christ Therefore to wean them from this erroneous conceipt by degrees he doth again and again put them in mind of his Death and Sufferings before-hand Now from this that our Saviour did thus fore-tell his Passion before-hand some general Instructions may be gathered See before Chap. 8. 31. More particularly in this Prediction of his Sufferings consider two things in the words 1. The Person whose Sufferings he fore-telleth viz. Himself described by this usual Title The Son of Man 2. The Passion or Sufferings themselves which he fore-telleth set down in two parts or kinds of them 1. His delivering up into the hands of men 2. His Death That they should kill him c. Of the first The Person The Son of Man See Chap. 8. 31. Of the second The Sufferings themselves He is delivered c. that is He shall certainly be delivered or given up shortly to be falsly accused condemned and put to death as a Malefactor Into the hands of men that is Into the power of wicked men such as the Enemies of Christ were who were the causes and instruments of his Death So the word Men is sometimes taken in Scripture to signify evill or wicked men 1 Cor. 3. 3. Where as there is among you Envying c. are
he was before us It is the Speech of an antient Father Voluit Christus deseri voluit prodi voluit ab Apostolo suo tradi ut tu cum sis desertus à socio proditus ab amico moderatè feras Ambros in Luc. Mark 9. 30 31 32. And they departed thence c. July 1. 1627. THese words contain our Saviour's prediction or foretelling of his future Passion and Resurrection to his Disciples where three things have been propounded to consider 1. The occasion of the prediction His departure with his Disciples from the place where he wrought the former miracle and his private passage through Galilee with them ver 30. 2. The prediction it self ver 31. 3. The effect in the Disciples ver 32. They understood not that saying c. Of the first The occasion I have already spoken last day Of the second The prediction itself 1. He foretelleth his Passion 2. His Resurrection Touching his Passion or Sufferings two things to be considered 1. The person who was to Suffer viz. Himself whom he calleth the Son of Man 2. The Sufferings themselves Of the former I spake lately upon ver 9. Touching the latter they are set down by the parts or kinds of them being two 1. That he should be delivered into the hands of Men. 2. That he should be put to Death by them Of the first I spake the last Sabbath Now followeth the second part of his Sufferings foretold viz. His Death And they shall kill him Of this see before chap. 8. ver 31. Now followeth the foretelling of his Resurrection upon the third day which is also handled before chap. 8. 31. To proceed therefore to the 32. ver where is laid down the effect which followed in the Disciples which was two-fold 1. That they understood not that saying That is the Doctrine of Christ's Passion and Resurrection which he taught them 2. That they were afraid to ask him Touching the first See Luke 9. 45. Object Object Matth. 17. 23. It is said They were exceeding sory upon his foretelling his Death Now if they understood not what he meant Why should they be striken with sorrow upon his words Answ Answ No doubt but they understood the words themselves uttered by our Saviour for they are plain and easy to be conceived but they understood not the matter it self throughly that is to say the mystery of his Death how he that was the Son of God and true Messiah as they had confessed him to be should dye or be put to death much less did they conceive fully the mystery of his Resurrection how he being dead should rise again the third day after Quest Quest What was the cause of this their ignorance that they could not conceive this mystical Doctrine of Christ's Death and Resurrection Answ Answ There was a three-fold Cause especially 1. Their natural blindness and dulness to conceive these mysteries of Faith 2. That erroneous and prejudicate opinion which they had conceived and were so much rooted in touching a Temporal and Earthly Kingdom of Christ as we have often heard before 3. Their natural unwillingness to hear of Troubles which they might well conceive would befall them when Christ should Suffer Observ Observ Even the best Christians are by nature and of themselves hard to conceive and understand the mysteries of Faith and Doctrines of the Gospel as touching Christ's Person and Office and our Salvation by him c. Especially such Doctrines as are most contrary to natural reason and our carnal affections as the Doctrine of the Cross c. See before ver 10. of this Chapter and chap. 8. ver 16. Now followeth the second Effect or Consequent in the Disciples They were afraid to ask him Viz. Touching the meaning of his words and of the Doctrine which he had now taught them concerning his future Death and Resurrection Quest Quest What was the cause of this fear in them Answ Answ 1. They feared shame and disgrace by acknowledging their ignorance 2. They feared lest for this their ignorance and blindness in the Doctrine of Christ's Passion and Resurrection they should be sharply taxed and reproved by Christ their Master even as Peter had been not long before for the like ignorance discovered in going about to disswade Christ from Suffering chap. 8. ver 33. And herein they discovered their great infirmity in that they would rather remain still in ignorance then suffer shame or reproach for their ignorance Observ 1 Observ 1. The preposterous fear of getting shame and disgrace by acknowledgment of our ignorance is one great hinderance to the gaining of more knowledge by the instruction of others in things spiritual and heavenly This hindred the Disciples from being further and better instructed by Christ at this time in the mystery of his Death and Resurrection because they were afraid of shaming themselves by acknowledging their ignorance c. And experience shews this to be true in many amongst us who being ashamed to bewray their ignorance by asking profitable questions about matters of Religion or the Word of God either of their own Pastors or of other Christians do thereby deprive themselves of a great deal of Christian knowledge and instruction which they might receive from others But let us take heed of this preposterous and vain fear of shame or disgrace by bewraying our ignorance in asking questions or seeking instruction from others in the things of God and of his Word For the truth is this is no shame at all but a shame it is to continue in ignorance blindness and errours for want of seeking knowledge when we have the means vouchsafed us of God Observ 2 Observ 2. See here how backward loth and unwilling we are by nature to be admonished and reproved for our faults and corruptions yea how backward even good Christians and the Saints of God are to suffer the word of Reproof in that Christ's Disciples were so afraid of being reproved by him for their ignorance that they would rather continue in it than acknowledge it and seek to him for further instruction at this time See 2 Chron. 16. 10. Now if this be true of good Christians such as Christ's Disciples much more of others being void of sanctifying Grace Hence it is That men are so apt to hate and dislike such as reprove their Sins Amos 5. 10. They hate him that rebuketh in the Gate c. And for this cause Ahab hated Elijah and Michajah because they told him of his Sins c. And Gal. 4. 16. The Galathians thought Paul to be their enemy because he reproved the corruptions amongst them in Doctrine and Life And experience shews the truth of this how backward and unwilling men are to be admonished and reproved for their sins so backward that many shun the very company and sight of such as have a Calling to reprove them And some refuse to come to their own Pastor if he send for them to admonish them in private of some
over them c. But it shall not be so among you c. Our Saviour well knew before hand how apt his Apostles and other Pastors and Governours of the Church would be ambitiously to affect and seek Pre-heminence and Glory in the World and one above another The Scribes and Pharisees were by Office Teachers of the Church and how full of Ambition were they So Diotrephes 3 Joh. ver 9. being a Minister of the Church as is most probable loved to have the Pre-heminence amongst his fellow-Ministers yea he sought Pre-heminence above Paul himself So in the Ages following after the Apostles it may appear by the Histories of the Church how much the antient Pastors and Bishops of the Church were tainted with this sin of Ambition what striving was there amongst them for primacy what contention for the chief seats in general Councils And at this day experience teacheth how apt this sin of Ambition is to bear sway in the Pastors and Governours of the Church and how great hurt this one sin hath done in the Church c. Reason Reason Ambition is a fruit of Pride which is occasioned by the Gifts of God in which because Pastors of the Church do excell others therefore c. 1 Cor. 8. 1. Knowledge puffeth up Use Use Of all others especially Ministers ought to watch against this sin in themselves Observ 4 Observ 4. Against the Papists That the Disciples as yet did neither know or acknowledge any primacy of Peter above the rest of the Apostles in respect of Power and Authority neither had our Saviour formerly taught them any such matter or promised to Peter any such primacy as the Papists do falsly gather from those words of our Saviour spoken to Peter Matth. 16. 18. Thou art Peter and upon this Rock will I build my Church c. for then the Disciples would not have disputed this matter who should be chief of them in his Kingdom Therefore this debating of the matter shews plainly that they did as yet know of no such primacy of Peter above the rest for then the controversy had been ended between them See Cartwr answ to Rhem. on Matth. 18. 1. Mark 9. 35. And he sate down and called the Twelve c. Aug. 5. 1627. IN the two former Verses we heard of the occasion of our Saviour's Teaching the Doctrine of Humility to his Disciples in a private house at Capernaum viz. A controversy and disputation arising between them by the way as they Journeyed to Capernaum touching Primacy or preheminence one above another which of them should be chief or have highest place of Honour under Christ in his Kingdome which they ignorantly supposed that it should be administred on earth and in some respects after the manner of earthly Kingdomes in this World Now in the next place the Evangelist setteth down the Doctrine it self viz. the Doctrine of true Humility which our Saviour upon this occasion taught his Disciples Where 1. Consider the Preparation which he used before he taught them which stood in two things 1. The outward gesture used by him He sate down to teach them 2. In calling unto him his Twelve Apostles or Disciples 2. The Teaching it self or matter taught by him viz. the Doctrine and practice of Humility which he teacheth them two wayes 1. By way of Precept ver 35. 2. By a reall Type or example of a young Child which he took in his Arms and set before them c. ver 36 37. First of his Preparation used before he taught He sate down This he did after the custome of those times which was to teach sitting and after his usual manner at other times when he did purposely and in solemn manner addres himself to teach either his Disciples or others of the people especially at the times of his publick Preaching as Matth. 5. 1. and Luke 4. 20. And sometimes also in his private teaching he used the same gesture and Preparation when he wâ—s in any special manner to teach and instruct his Disciples in some very weighty matter or point of Doctrine such as this was touching the practise of true humility which he was now minded to instruct his Disciples in and therefore he sate down before he began to teach them shewing thereby that he was now minded to instruct them in this matter not slightly or negligently but carefully diligently and throughly as being a matter of great use and necessity for them to learn where by the way also it seems very probable that â—eeing our Saviour did now sit down in this solemn manner before he began to teach this Doctrine to his Disciples that therefore in teaching it he did use many more words then are expressed by the Evangelists whose manner is not to set down the Sermons or Doctrine of Christ at large but onely the brief sum and substance oâ— that he taught Observ Observ That the Doctrine of Humility is a Doctrine of great weight and necessity for Christians to be taught and instructed in and that not slightly or negligently but carefully and diligently for which cauâ—â— our Saviouâ— being to teach this Doctrine now unto his Disciples did in solemn manner sit down and so prepare himself to teach it and we shall see how carefully and diligently he taught them this matter not onely by word of mouth or by Precept as in this verse but also by a special and extraordinary gesture and example which he set before them of a young Child c. What doth all this shew but that our Saviour held this Doctrine and practise of Humility which he was now about to teach to be a very serious and weighty matter and of great necessity for his Disciples to learn Reason Reas Humility is the very ground and foundation of true Religion and Christianity without which we cannot be Christ's true Disciples The first Lesson to be learned in his School being this to deny ourâ—elves as we heard before chap. 8. which cannot be without true Humility yea this is such a Grace wiâ—houâ— which we are unfit for the Kingdome of Heaven Matth. 18. 3. Verily I say unto you except ye be Converted and become as little Children ye shall not enter into the Kingdome of Heaven A Grace which our Saviour did in special manner teach by his own example while he lived on Earth Matth. 11. Learn of me for I am lowly c. Use Use See then how carefull Ministers of the Word should be to teach this Doctrine of Humility not slightly but diligently not seldome but often to urge and press the same as alâ—o how carefull every Christian should be to learn and be well and throughly instructed in this Doctrine and true practice of Humility being a matter of so great weight and necessity and yet so hard as it is to be learned so contrary to corrupt nature c. The second thing in his Preparation He called unto him the Twelve This he did 1. That by thiâ— meanâ— he might the
receiveth a Righteous man in the name of a Righteous man c. Though there are other motives to move us to this duty of shewing love to good Christians yet this is the chief and principal in respect of the persons themselves towards whom we shew our love viz. the consideration of this that they are the true Disciples and faithfull Servants of Christ and so that in shewing love to them we do shew love to Christ himself Use 1 Vse 1. See what to judg of that love which some do shew to good Christians for other sinister ends or causes chiefly and principally as for their own credit sake because themselves would be accounted Professors or because they reap some profit or benefit some way or other by such good Christians to whom they shew love and kindness This is no true Christian brotherly love but rather self-love and therefore not accepted of Christ neither can it bring true comfort to those that shew it Vse 2 Use 2. To teach us not to rest in this that we can or do perform duties of love unto the Saints of God or to good Christians as if this were sufficient to prove us to be good Christians but examine upon what ground and motive we do perform such works of Charity whether it be for this cause chiefly that they are good Christians and do belong to Christ yea though there were no outward wordly respect or reason to move us hereunto If it be so this argues true love and that in shewing our love to them we shew it to Christ himself whose Disciples they are and so we approve our selves also in the number of his true Disciples Joh. 13. 35. By this shall all men know that ye are my Disciples if ye have love one to another that is if we love such as are Christ's true Disciples and we may know that we truely love them if we love them chiefly in this respect that they are Christ's true Disciples and not for other Worldly causes nor for any corrupt or carnall respect whatsoever On the other side if we shew fruits of love to such for sinister respects as for our credit sake or because of some worldly benefit we reap by them this is no acceptable service to Christ neither can it prove us to be true Disciples of Christ For even Hypocrites and Reprobates may go as far as we see in the examples of Herod shewing love to John Baptist Mark 6. And in Festus shewing kindness to Paul Act. 25. Pharaoh to Joseph c. Now followeth the Promise it self Verily I say unto you c. First to shew the meaning of the words Verily c. This is an earnest or vehement Asseveration which our Saviour useth the more to confirm the truth and certainty of that which he speaketh and promiseth here See before Verse 1. and Chap. 3. Verse 28. He shall not lose his reward That is he shall be sure to receive from God himself such a reward and recompence as is meet and fit for him and which the Lord hath appointed to give unto him Now this and such like places of Scripture the Papists do pervert and abuse for proof of their erronious Doctrine touching the merit of good works For thus they reason from hence Object Object If good works shall be rewarded of God then this reward is due to the Saints of God and that for the merit of their works Answ Answ This doth not follow for there is a twofold reward as may be gathered from Rom. 4. 4. 1. That which is given of due debt in regard of the works which are performed being deserved by the same Now such a reward as this we never find promised in Scripture to the good works of the Saints 2. That which is given by vertue of Gods free promise made in Christ and that not unto the work but to the worker that is to the person being in Christ by Faith and so is due not by desert but by free promise And this is that kind of reward which in this and other places of Scripture is promised to such as practise good works In the words being cleared consider two things 1. The reward promised to such as perform any duty of love or mercy to Christ's Disciples 2. The certainty of this reward confirmed 1. By the Asseveration Verily 2. By the manner of propounding the Promise He shall not lose his Reward Of the first Observ 1. That it is lawfull for us in the doing of good works to look at the reward which God hath promised to such as perform the fame for otherwise this reward should not be propounded and promised to us at all in Scripture as we see it is in this and many other places It is therefore lawfull for us by the eyes of Faith and hope to look at the reward promised in doing good works and that to this end that we may thereby be the more incouraged to the practice of such good works as God hath commanded us and that in the practice of them we may be comforted against all difficulties and discouragements which we meet withall in the same Therefore the Saints of God in the practise of good duties have had an eye to the recompence of reward promised as Moses in the patient suffering of Afflictions with Gods people Hebr. 11. 26. Abraham Heb. 11. 10. So Paul 2 Tim. 4. 7 8. I have fought a good fight I have finished my course c. Hence forth is laid up for me a Crown of Righteousness c. So 2 Cor. 4. 18. yea Christ himself Hebr. 12. 2. For the joy that was set before him c. Though we must not be so mercenary as to practise good duties onely or chiefly for the reward promised but rather out of love to God which should constrain us and conscience of our duty towards him yet we may in the practise of good duties look at the reward the better to encourage our selves therein c. As the Husbandman in Plowing and Sowing thinketh of his Harvest Use 1 Use 1. To confute the slander of the Papists who charge us to hold it unlawfull to do good works with respect unto the reward promised See Rhemists upon Luke 14. 1. Hebr. 11. 26. Apoc. 3. 5. Use 2 Vse 2. Let us then by the eyes of Faith and hope often look at this reward which God hath promised especially the reward of eternall life the better to encourage us in the practice of all good duties commanded us of God as also to perswade us up to constancy and perseverance therein unto the end of our lives Observ 2 Observ 2. Such as do shew Charity and mercy toward the true Saints and Servants of God shall be rewarded of the Lord himself for so doing Though they do not by works of Charity deserve any reward at the hands of God yet he will freely give unto them a reward and recompence for such works of mercy to his Saints yea for the smallest work
separate the duties of the first Table of the Commandements from duties of the second Table Piety from Charity and Justice Or on the contrary whereas God hath joyned both together in which respect the whole Law is said to be copulative c. Such also who do separate one part of the religious worship of God from the other as the outward worship from the inward drawing near to God with lips and hearts being far off c. or publick Prayers from the Ministery of the Word in sanctifying the Sabbath Also such as separate understanding from affection in performance of religious duties such as separate the tongue from the heart in speaking either to God or men Such as separate duties of their general Calling from duties of their particular Calling Or on the contrary such as separate Religion and Piety from Civility and Courtesie in carriage Such as separate Riches from Liberality and Bounty to the poor c. Contra 1 Tim. 6. 18. All these and the like do offend against this Precept and Rule of our Saviour Which must move us to look to our selves that we be not guilty of this sin of dividing those things which God hath joyned but that on the contrary we be careful to maintain and keep that union which God hath made and appointed to be between all such persons and things as he hath by his Ordinance joyned together Mark 10. 10 11 12. And in the house his Disciples asked him again of the same matter c. Mar. 23. 1627. HItherto we have heard the publike Disputation of our Saviour with the Pharisees touching the matter of divorcement from the second Verse unto this place Now followeth his private Conference with his Disciples in which he instructeth them further in the same matter in the Verses now read Observ Observ That whereas he is contented only to answer and confute the obstinate Pharisees in publike he doth afterwards in private more fully and plainly instruct his Disciples in the truth of this matter as may appear by comparing this place with Matth. 19. 10 11. The reason whereof was because the disciples were teachable and desirous to learn of him whereas the Pharisees were wilfully ignorant Whence we may gather That Christ is most ready and forward to teach and instruct those in the knowledg of his Will who are most teachable and desirous to learn of him Therefore whereas he used in his publike teaching sometimes purposely to hide his doctrine from the obstinate Pharisees speaking to them in Parables that hearing they might hear and not understand c. On the other side he used afterward in private more plainly fully and plentifully to instruct his disciples opening all his treasures of heavenly doctrine to them So Matth. 13. 11. It is given to you to know the mysteries of the Kingdom of heaven but to them it is not given Therefore also Verse 18. he bids them hear the Exposition of the Parable of the Sower His Disciples being more teachable and forward to learn than others he was more forward to teach them than others and therefore did teach them many things in private which he did not open and reveal to others See before Chap. 9. 28 29. And how forward our Saviour was to teach such as were teachable we may see also in other examples as of the woman of Samaria Joh. 4. Use Use See what we must do if we desire to be taught and instructed of Christ that is to have him forward to send us faithful Pastors to teach us diligently and constantly in season and out of season and to vouchsafe us also the inward teaching of his Spirit that we may profit by the outward then must we labour and pray for teachable hearts and minds desirous to learn and be instructed by the Word of Christ's Ministery submitting our selves to the same conscionably We must desire this milk of the Word c. 1 Pet. 2. 2. We must be like the dry ground in Summer time which openeth it self to receive the showers of rain c. Esay 44. 3. I will pour water on him that is thirsty c. Now to the particular handling of the words In this Conference between our Saviour and his Disciples consider two things 1. The Disciples questioning with him in private about the matter Verse 10. 2. His answer unto them Verse 11 12. in which he plainly teacheth them the unlawfulness of such unjust divorces as were practised by the Jews out of the case of adultery c. Of the first consider two things 1. The place where they questioned with our Saviour or enquired further of him about this matter In the house 2. The enquiry it self They asked him again c. In the house What house it was is not expressed It was some private house to which our Saviour with his disciples departed and went in after his former Disputation with the Pharisees â—his Disciples To be understood of the twelve Apostles at least of so many of them as were with him at this time Asked him again Enquired further of him seeking to be further informed and better resolved of the same matter Viz. The matter of divorces for other causes besides adultery permitted by Moses and practised by the Jews in those times whereof the Pharisees had before reasoned with him This shews that the disciples themselves were yet ignorant and unresolved about this matter notwithstanding all that they had heard our Saviour speak unto the Pharisees about the same and notwithstanding he had taught the same doctrine before Matth. 5. 32. The reason was because they were tainted with the common errour of the Jews touching divorces and being also confirmed in that errour by long custome and tract of time they could hardly be drawn out of it or otherwise perswaded This made them so hard to conceive and imbrace this doctrine of Christ c. Observ 1 Observ 1. See how hard it is even for good Christians not to be tainted with the common errours and corruptions of the times and places where they live and how apt they are to be drawn away by them Christ's own disciples as we see here were tainted in some sort with the erroneous opinion of the Jews touching the practice of unjust divorces between man and wife for other causes then were allowable by the moral Law of God and first institution of Marriage So also they were tainted with some other common errours of the times as with that erroneous conceit of the Jews touching a temporal and earthly Kingdom of the Messiah c. as we have heard before Chap. 9. 34. This we may see also in other examples of some of the Saints and faithful servants of God who living in corrupt times and places have been in some degree infected with the corruptions of the times Joseph living in Aegypt had learned too commonly to use that proâ—ane kind of Oath or Asseveration as some think it to be By the life of Pharaoh Gen. 42.
Verse 15. Of the first And said unto them It is most probable that he spake these words to his Disciples publickly and openly before the rest of the people then present so that as they had openly or publickly offended in reproving and hindering those that brought children to Christ so he doth by these words publickly reprove them Suffer little children to come c. and forbid them not He gives them a double Precept or Injunction the one affirmative the other negative both to shew the weightiness of the matter enjoyned and also to affect and move them the more to yield obedience and to aggravate their fault and sin in going about to hinder such little children from coming to him Observ 1 Observ 1. It is fit for us not only to be inwardly moved with a holy anger and displeasure at the sins of others but also to shew it outwardly by the signs and testimonies of his displeasure as either by admonishing or reproving such as offend so far as our Calling will permit especially those of our charge or at least by our outward gesture and behaviour as by a sad or angry countenance as our Saviour did Mar. 3. 5. looking angerly upon the Scribes c. or by departing out of the company Some way or other it is fit for us to shew our dislike and indignation against the sins of others especially against gross and notorious or open sins by which God is much dishonoured It is not enough to be offended at such sins in others but to shew our selves displeased And this we are to do for a twofold end or reason 1. To testifie hereby our zeal for Gods glory 2. That by this means we may bring the parties offending to the sight of their sins and consequently to shame and repentance for the same if it be possible Observ 2 Observ 2. Publick faults and offences may and ought to be publickly and openly reproved by such as have a calling thereunto By publike offences understand such as give publick scandal c. The disciples here offending in publick by hindering such as have brought their children to Christ he did openly reprove them and shew his displeasure against them for this sin before all the people then present 1 Tim. 5. 20. Them that sin rebuke before all that others also may fear He speaks of the Elders of the Church Understand it of such as sin openly or in publike and notorious manner Gal. 2. 14. Paul reproved Peter openly for his open dissimulation c. Yea though the parties offending be of eminent place or dignity yet if they give publick scandal they may and ought to be publickly reproved by such as have a Calling to do it Our Saviour did not spare his Disciples here because of their dignity or Apostolical Office Use Use To confute such as think they may take liberty to sin openly and so give publick scandal and yet think much to be openly reproved for such sins either by the Ministers of God or other that have a calling to do it They think they should rather be admonished privately that so their good name and credit may be preserved On the contrary such are to know that Gods glory is to be preferred before their credit and thereforâ— if they sin openly and give publick offence to others they are openly to be reproved though it tend never so much to their discredit rather than by winking at such gross and scandalous sins Gods Name be dishonoured â—nd the Gospel evil spoken of Observ 3 Observ 3. It is the Will of Christ that Infants or young children should be admitted to the Sacrament of Baptism for this is one way of bringing them to Christ as we have before heard But of this more upon the words following For of such is the Kingdom of God The Kingdom of God is in the New Testament taken diversly Not to speak of all the different acceptations of it there are two very usual and common among the rest 1. When it signifies the state of grace in this life in which God doth raign in his Elect by the power of his Word and Spirit Rom. 14. 17. The Kingdom of God is righteousness peace c. 2. When it signifies that estate of glory and happiness prepared for the Elect of God in heaven after this life in which God shall raign in them and with them for ever Joh. 3. 3. The unrighteous shall not inherit the Kingdom of God In this latter sense we are to it take in this place Of such is the Kingdom c. That is Eternal life or that estate of glory in Gods heavenly Kingdom doth of right belong unto such as these young Infants or little children He doth not say Of these is the Kingdom of God but Of such c. Thereby implying That this Kingdom of God or state of eternal life in Heaven doth belong not only to the Infants or little Children themselves but also to such as do resemble and are like unto young children in disposition and qualities Observ 1 Observ 1. Infants or young Children born in the Visible Church do belong to Gods heavenly Kingdom and have right to eternal life as well as elder persons The doctrine of our Saviour in this place Reason Reason They are within the Covenant of God which he hath made with the faithful and with their seed Gen. 17. 7. God sayes to Abraham I will establish my Covenant between me and thee and thy seed after thee c. to be a God unto thee and to thy seed after thee And Act. 2. 39. The Promise is to you and to your children yea to many generations as in the second Commandment Now if they be within Gods Covenant then they have right to the Blessings promised in that Covenant especially to eternal life which is the chief of those blessings Caution Caution This is not so to be understood as if all Infants born in the Church must needs be actually saved but such only as belong to Gods Election of grace Though all that are born in the Church have a kind of right to eternal life in regard of being within the general Covenant of God yet it followes not that all have a true and absolute right so as to be actually partakers thereof Gods Election is free and not tyed to all that are outwardly within the Covenant quoad nos Therefore though we are to hope well of such as are born in the visible Church yet c. Use 1 Vse 1. If Infants born in the Church do belong to Gods Kingdom and have right to eternal life by vertue of Gods Covenant then hence it followes that they have also right to the Sacrament of Baptism be-being one of the seals of Gods Covenant and such a seal as Infants are capable of and a means to help and further them toward the Kingdom of heaven Act. 2. 38. Peter brought this argument to move the Jews to be baptised together with their children for that also
in many things to the doctrine of John and yet was all the while an hypocrite in heart 2 Tim. 3. 5. it is propheâ—ied of some in these last times who shall have a form of godliness but â—â—ny the power thereof Simon Magâ—s Act. 8. 13. Reas 1 Reason 1. The heart is deceitfull above all things c. Jer. 17. 9. Full of close and hidden corruption which is not easily but hardly discovered Reas 2 Reason 2. An hypocrite may resemble a good Christian in practise of all external duties of Religion and yet not in the inward truth and power of Religion in the heart As a cunning Painter may paint the colour of fire but not the internal vertue and heat of it c. Use 1 Use 1. To â—each us not to be too credulous or forward to believe outward shews of Religion in such as make great profession thâ—reof noâ— to put too much confidence in them till such time as we have had some proof and trial of their sincerity As we ought not to be suspitious of others sincerity without cause for charity thinks not evill 1 Cor. 13. 5. so neither are we to be too credulous or confident of such as we have no good tryal or experience of Joh. 2. 23. there is mention of some who believed in the Name of Christ that is made shew and profession of believing in him and yet it is said he did not commit himself unto them c. No more should we commit our selves too far unto such as make an outward profession of Religion till they have given some good proof of their sincerity therein Matth. 10. 16. Our Saviour bids his disciples be wise as Serpents c. Now this is one point of Christian wisdom not to be too credulous or confident of such as make a great outward shew of Religion and Christianity before we have seen or heard of some good â—ryal of their sincerity Vse 2 Use 2. See what cause there is for every one of us thoroughly to sift and ransack our own hearts to find out the closest corners of hypocrisie in them lest otherwise we deceive our selves as well as others with a shew and profession of Religion being void of the truth and power of it Let us then take heed of resting in any outward shew of Religion and above all labour for the inward power of godliness by which we may outstrip and go beyond all formal hypocrites To this end we are often to examine and try our own hearts touching our sincerity in the profession of Religion that so we be not deceived in our selves remembring that a close hypocrite may go very far in an outward shew of Religion and yet be still an hypocrite c. Quest Quest How shall we try and know the sincerity of our hearts in outward profession of Religion Answ Answ By some marks of it 1. If in this profession we propound and aym at a right end Gods glory not at sinister ends as our own credit profit c. In this the Pharisees failed 2. If we rest not in bare profession but make conscience to live answerably and worthy of our Calling Ephes 4. 1. Phil. 1. 27. 3. If we make this profession constantly at all times and in all places whensoever it makes for God's glory not at sometimes only as some are wont c. In some companies ashamed c. 4. If resolved to do and suffer any thing which God calls us to rather than give over our profession Luke 14. 27 33. Observ 2 Observ 2. In that he that came â—unning to Christ at first c. now goes away from him sorrowful refusing to do what was commanded him we learn That one may be very zealous and forward at first and for a time in profession of Christ and of Religion and yet afterward grow cold and fall quite away from that profession he hath once made So did this young man as is probable so have many others also done Luke 8. 13. Those hearers of the Word which are compared to the stony ground are said to hear and receive the Word with joy and to believe for a while and yet afterward in time of tryall they fall away Joh. 5. 35. The Jews rejoyced in the light of John Baptist his Ministery but it was but for a season Judas Iscariot for a time was a forward disciple and professor of Christ as well as the other Apostles yet afterward fell quite away and so discovered himself to be a devil Joh. 6. 70. Apoc. 8. 9. Chap. mention is made of Stars which fell from heaven c. And common experience proves this to be true in too many in these our times c. Reason Reason The cause of this Apostacy and falling away of those who have for a time been forward and zealous professors of Religion is their hypocrisie and want of soundness and sincerity in profession of Religionâ— because their hearts are not upright in the profession of Religion neither do they labour for the truth and power of Religion and godliness but rest only in a shew of it Quest Quest May not a true and sincere Professour of Religion fall away from his first zeal and forwardness in Religion Answ Answ Yes he may in part and for a time as we see in the Church of Ephesus Revel 2. 4. which though a true Church yet left her first love for a time And in Demas who though he forsook Paul and imbraced the World 2 Tim. 4. 10. yet it is thought by some that he afterward repented because Paul doth afterward number him amongst good men and his fellow-labourers Philem. ver 24. as Marcus Aristarchus Lucas But a true and sound Professour neither can nor doth ever fall away wholly or finally from that zealous profession of Religion which he hath once made as the hypocrite doth Use 1 Use 1. This must teach us not to think strange or take offence at it when we see or hear in these times of some who having been zealous and forward Professours of Religion at first and for a time do afterward fall away This is no new or strange thing but such as hath often happened in other Ages of the Church There have alwayes been some hypocrites in the Church who have made shew of Religion for a time and yet have afterward laid open their great hypocrisie by falling from their first zeal in profession of Religion of whom that of the Apostle is verified 1 Joh. 2. 19. They went out from us but they were not of us c. The examples of such must not cause us to stumble or waver in our profession but though all should fall away we must resolve to be constant c. neither must we for their sakes suspect or condemn all forward professors as hypocrites Culpa paucorum non praeâ—udicat religioni Vse 2 Use 2. It must move all such as undertake the profession of Christianity to labour not so much for zeal and forwardnesse at first in
by our Saviour touching the danger of riches c. Such Points have need to be urged again and again in teaching Eccles 12. 11. The words of the wise are as goads and nails fastened by the Masters of the Assemblies c. Mark 10. 26. And they were astonished out of measure c. Octob. 26. 1628. HItherto of the Doctrine it self which our Saviour Christ taught his Disciples touching the difficulty of the Salvation of rich men especially of the covetous rich Now followeth the effect which this Doctrine wrought in the Disciples which is twofold 1. That they were hereat astonished that is affected with great admiration and wonder This is mentioned in the beginning of ver 24. and again repeated and amplified by the greatness of it ver 26. They were astonished out of measure 2. They hereupon moved this doubt or question among themselves privately and apart from Christ Who then could be saved Of the first Their astonishment or admiration at Christ's words and Doctrine Ver. 26. They were astonished at his words That is at the very propounding of that Doctrine touching the great difficulty of rich mens being saved which he implyed by saying How hardly c. Then our Saviour repeating and further urging this Doctrine ver 25. and that more peremptorily then before affirming it to be easier for a Camell c. whereby the Disciples conceived him to teach not onely a difficulty but an impossibility of the Salvation of rich men especially of covetous rich men hereupon it is said they grew much more astonished then before ver 26. Quest Quest What was the cause of all this their astonishment and admiration at Christ's words Answ Answ The newness and strangeness of the Doctrine being such as they had not heard him teach before at least not in this plain and peremptory manner and besides it being a Doctrine which seemed contrary to carnal reason and contrary to the common opinion of the World and of carnal men who are apt to think rich men to be the onely happy men and most in favour with God because they enjoy much wealth and prosperity in this World Now our Saviour teaching the quite contrary hereat the Disciples themselves being in part carnal and as yet ignorant in this matter and being herein led too much by carnal reason and affection they are thus astonished with admiration and wonder at the matter Observ 1 Observ 1. The Doctrine of Christ touching the danger of riches and the difficulty of the Salvation of rich men is a Doctrine strange and incredible to carnal reason and so it seemeth to all that are led by natural reason Thus it seemed here to Christ's own Disciples so far forth as they judged according to carnall reason and so it seemeth to all others so judging Natural reason is apt to esteem highly of riches and of such as possess them as the onely happy men and most in favour with God and consequently most likely to go to heaven therefore on the contrary it must needs seem strange and incredible to natural men and to such as judg according to carnal reason that it should be so hard for rich men to be partakers of the Kingdome of Heaven As there are many truths and Doctrines of the Word of God which are contrary to natural reason and therefore seem strange to it so this is one of them c. Use Use See the cause why this Doctrine and truth touching the danger of riches and difficulty of the Salvation of rich men is so hardly believed and entertained in the World especially by carnal men It is because it is a Doctrine contrary to natural reason and seemeth strange unto it If it so seemed to Christ's Discipleâ— so far as they were led by reason and if they were so hard to believe it much more others who are wholly led by natural reason or at least have not such a measure of the Spirit to enlighten them as the Apostles had Hence it is that although men do give us the hearing when we Preach this Doctrine touching the dâ—nger of riches c. yet they still retain a good opinion and high estimation of riches and of such as possess them as appears plainly in their practise by their greedy seeking after the wealth of this World and toyling for it which shews how hardly men are perswaded of the danger of riches or of the difficulty of rich mens going to heaven Here we may complain with the Prophet Who hath heard our report Esay 53. When we Preach this Doctrine now adayes some are ready to say as the Philosophers at Athens did when Paul Preached to them Jesus and the Resurrection Act. 17. 19. May we not know what this new Doctrine is For thou bringest certain strange things to our ears c. Observ 2 Observ 2. Though they were much astonished at the strangeness of this Doctrine of Christ yet they do not reject or refuse to believe it but rather yield to the truth of it without contradiction onely hereupon they move a doubt among themselves touching the small number of those who then are like to be saved they do not depart from Christ as the young man did c. Now this teacheth us in like manner not to deny or reject any truth or Doctrine taught us out of the Word of God though it seem never so strange or incredible in natural reason yea contrary to reason but on the contrary to believe and imbrace it as the truth of God and to yield obedience to it We must here deny our reason and captivate it to the Word of God 1 Cor. 3. 18. If any among you seemeth Wise c. let him become a fool that he may be Wise We must here as Luther sayes clausis oculis ingredi tenebras fidei that is shut up the eyes of our reason and so enter into the dark mysteries of Faith Hebr. 11. 1. Faith is the evidence of things not seen that is not discerned either with bodily eyes or with the eye of reason or natural understanding There are many truths taught in the Word of God which are strange and incredible to natural reason as being above natural reason and contrary to it as that there are three persons in one God-head that Christ being the Son of God became true man and yet remained true God still as before in one person that he was born of a Virgin that we are justified before God by the Righteousness of Christ imputed to us that our bodies should be raised to life at the last day c. These and such like truths we must by Faith absolutely believe and imbrace upon the bare word and testimony of God though they seem never so strange and incredible to natural reason This is the obedience of Faith as it is called Rom. 16. 26. which must be yielded to the Word of God absolutely even in those things which are against reason Now followeth the second effect which the Doctrine of
our Saviour here shew his zeal for Gods glory by using his power in reforming these sins and abuses practised in the Temple Observ 3 Observ 3. In that our Saviour shewed his zeal by dealing so thoroughly and unpartially here in reforming abuses in the Temple sparing none but casting out all the buyers and sellers as is said Matth. 21. 12. and not suffering so much as a common vessel to be carried through the Temple hence gather That such as are in authority in the Church ought not only to be careful to reform abuses and to purge them out of the Church but they are also to deal thoroughly and unpartially in this work of reformation not onely purging out some abuses and disorders but all not sparing any no not the least By this they are to shew their zeal for God's glory Thus ought Magistrates to shew their zeal in reforming all sorts of abuses and corruptions in the Church As the Religious Kings of Judah Hezekiah Josiah c. who did not only reform some things amisse in their times but all the grosse and known abuses then raigning in the Church They did not only pull down all Idolatry but took away all means and occasions of it as Idolatrous Altars Images Groves High Places c. And that throughout their whole Land and Kingdom 2 King 23. 24. Josiah did put away all abominations that were espyed in the Land of Judah and in Hierusalem c. Therefore in the following Verse it is said He turned to the Lord with all his heart c. Thus also Ministers of the Word ought to shew their zeal in opposing all abuses in the Church and seeking to reform them They are not to spare or wink at any but to tax and reprove all even the smallest both in their publick Ministery and in private also when there is cause and occasion is offered Thus also should Masters of Families be careful not only to reâ—orm some abuses in their Families but all not tolerating or winking at the least c. Use Use For reproof of such as being in authority in the Church and so being called to reform abuses and corruptions reigning therein do it to halves and partially opposing some abuses but tolerating and winking at others Thus do some Magistrates favouring and sparing some offenders and some abuses suffering them to go unpunished being thereunto moved by some sinister respect The fault of some of the Kings of Judah and Israel that they reformed some things amiss but not all So Jehu 2 King 10. 29. yea Asa a good King yet c. 1 King 15. 14. On the contrary see Jer. 48. 10. He is cursed that doth the work of the Lord negligently So also some Ministers are partial in opposing abuses and corruptions in the Church and in seeking to reform them They reprove some sins and abuses and set themselves against them by their Ministry but not against all Some they wink at and bear with This shews want of true zeal for Gods glory c. Observ 5 Observ 5. Lastly In that our Saviour here was so strict and rigorous that he would not suffer the smallest profanation of the Temple being the place consecrated to Gods solemn worship he would not suffer so much as a common Vessel to be carried through it Hence gather that by the same reason the smallest abuse or profanation of the Sabbath day being the day and time hallowed to God is not to be tolerated in the Church but to be opposed and hindered by all means especially by such as are in Authority as Magistrates Ministers c. Vse Use Against such as think some breaches of the Sabbath may be tolerated well enough as worldly talk or conference doing of some worldly business left undone the day before buying and selling of small matters using some sports c. Some think these are small matters and that we need not be so strict or precise as to oppose or hinder them from being done On the contrary no profanation of the Sabbath is to be accounted small And if our Saviour were so strict in hindering the least profanation of the place of Gods worship then we cannot be too strict in opposing the least profanation of the day and time of Gods Worship Mark 11. 17. And he taught saying unto them Is it not written My House shall be called of all Nations the Jan. 17. 1629. House of Prayer but ye have made it a den of Thieves HItherto of the actions performed by our Saviour in purging the Temple at Hierusalem from abuses 1. His driving out the buyers and sellers 2. Overthrowing the Tables of the Money-changers and seats of such as sold Doves 3. His not suffering so much as a common Vessel to be carried thorow the Temple Now followeth his words and Doctrine joyned with his former actions In which words he renders a reason of his former extraordinary fact in casting out those buyers and sellers c. which reason is taken from the great sin of those buyers sellers and Money-changers in that they abused the Temple to a contrary end unto that for which it was ordained For whereas it was ordained to be a house of Prayer they had turned it into a den of Thieves Observ Observ Such as have a Calling to reform abuses in the Church ought to have good ground and reason for that they do herein and to shew it if need be c. In the words consider two things 1. A declaration or shewing of the true end and use for which the Temple was ordained of God viz. to be a house of Prayer which our Saviour proveth by Scripture out of Esay 56. 7. 2. A sharp reproof of those profaners of the Temple for their gross abusing of that holy place whereby they turned that which was appointed for a house of Prayer into a den of Thieves which reproof is also grounded on Jer. 7. 11. Of the first He taught That is shewed the ground and cause of his former sharp and severe proceeding against these profaners of the Temple in driving them out thence c. Is it not written The place of Scripture where this is written which our Saviour here alledgeth is Esay 56. 7. Of which I will speak afterward Observ Observ In that our Saviour alledgeth Scripture here as the ground of his proceeding in purging the Temple from those profane abuses before mentioned Hence we learn what should be the ground and rule of all proceedings of such as are in Authority in reforming abuses and corruptions in the Church viz. the Scriptures or written Word of God Upon this ground and by this rule our Saviour here proceeded So at other times as chap. 10. 6. c. when he would reform the corrupt Doctrine of the Pharisees and the unlawfull practice used among the Jews in putting away Wives for small or sleight causes he alledgeth against them the written Word of God concerning the first institution of Marriage This then is the ground and
evil but rather to do well Thus they are like close thieves hiding themselves in dens and holes of the earth that they be not seen Saul in sparing Agag and the best of the spoil would be thought to do well 1 Sam. 15. And Judas hid his covetousness under the cloak of charity to the poor Joh. 12. 4. The Pharisees hid many gross sins under pretence and shew of Religion Matth. 23. 14. they devoured Widdows houses under colour of long Prayers 2 Cor. 11. 13. the false Apostles transformed themselves into the Apostles of Christ in shew and appearance Use 1 Use 1. See what a shameful thing sin is in that even the wicked and hypocrites themselves who are willing to commit sin and live in it yet are not willing to have their sins known but seek to hide them under fair colours and pretences These pretences the Apostle calleth the hidden things of shame or the secret lurking corners of dishonesty 2 Cor. 4. 2. turpitudinis latebras as Beza translateth it Vse 2 Use 2. Take heed of this gross hypocrisy in seeking to hide our selves and unlawful practises under colourable excuses and pretences especially under pretence of Religion It is the property of gross hypocrites and wicked men thus to do But these excuses and pretences are no other but dens and lurking holes in which men seek to hide themselves when they do evill which howsoever they may for a time hide and cover them from the eyes of men yet not from the eyes of God but he will hereafter pluck them out of these dens and bring them to open shame and punishment before men and Angels if they repent not See 1 Cor. 4. 5. Mark 11. 18 19. And the Scribes and chief Priests heard it and sought how they might destroy him for they Febr. 14. 1629. feared him because all the people was astonished at his Doctrine And when Even was come he went out of the City VVE have heard before in the three former Verses our Saviour's special and extraordinary sact in purging the Temple at Hierusalem from abuses by casting out thence the buyers sellers and money-changers c. Now the Evangelist mentioneth certain Consequents or Events which thereupon followed The Consequents are two 1. The malicious practice of the Scribes and chief Priests against our Saviour seeking hereupon to destroy him where also is set down the cause moving them thereunto for that they feared him together with the ground of that fear because all the people were astonished at his Doctrine Verse 18. 2. His departute out of the City an Even-tide Verse 19. First to open the meaning of the words The Scribes and chief Priests Who these were see before Chap. 10. Verse 33. Heard it When they heard what he had done in casting out the buyers and sellers c. And also that sharp reproof with which he reproved them for profaning the Temple Verse 17. which Reproof touched them also very nearly viz. the Scribes and chief Priests who were publick Officers and Ministers of the Temple forasmuch as they did wink at those abuses in the Temple yea allowed and maintained them because they were gainful to them as well as to the buyers and sellers c. as we have heard before Therefore not enduring this plain and sharp reproof they were so incensed against him that out of their wrath and malice they sought how to destroy him that is they used diligence to enquire and find out the best way and means how to put him to death most securely and safely so as the common people being much addicted to him might not be moved to any tumult or insurrection against them for the same That this is the meaning appears by that which followeth where it is said They feared him in regard of the people being astonished at his Doctrine And Luke 19. ult it is said they could not find what they might do to him that is how they might safely and without danger of tumult or insurrection in the common people make away with him because the people were so attentive to him c. For they feared him Not so much in respect of any hurt which they thought he could do unto them of himself for although he had shewed his power by Miracles yet they did not believe it as in respect of that power and authority which he had with the common people who favouring him and being much addicted to him for the excellency of his Doctrine and innocency of his life they feared lest if they should in open manner seek to put him to death the people should make insurrection against them for so doing as Mar. 14. 2. and Chap. 12. 12. That this was the ground of their fear may appear by the words following So in these words is rendred a reason not so much of their desire to put him to death as of their diligent enquiry about the manner and means of doing it Because all the people That is the common sort of people Were astonished at his Doctrine That is were moved with fear and reverence and with admiration at the excellent matter and manner of his teaching The Reason whereof is alledged Matth. 7. 29. Because he taught them as one having authority and not as the Scribes In the words thus explained consider Five things 1. The persons which sought to destroy or put to death our Saviour The Scribes and chief Priests 2. The occasion moving them hereunto The hearing what he had done in casting out the buyers and sellers c. As also that sharp reproof directed against those profaners of the Temple and consequently against themselves for tolerating and allowing such abuses there 3. Their malicious practice against our Saviour They sought how to destroy him 4. The cause or reason why they did so because they feared him 5. Lastly the ground of that their fear Because all the people were astonished at his Doctrine Of the first The persons The Scribes ond chief Priests Observ 1 Observ 1. Such as by their places and callings in the Church ought to be the greatest friends and favourers of Christ and of his doctrine are oftentimes the greatest enemies of the same and so do shew themselves See before Chap. 8. Verse 31. Observ 2 Observ 2. Such as ought to be most forward in seeking reformation of abuses and corruptions in the Church are oftentimes the greatest enemies and hinderers of such reformation and of such as seek it These chief Priests and Scribes who should have been most forward to reform the abuses of buying and selling Sacrifices in the Temple were so far from this that they oppose and persecute our Saviour Christ yea seek his death because he reproved and opposed those abuses In the Prophet Jeremiah's time the Church of the Jews was full of corruptions But those who should have been most forward to reform them as the King himself and the Princes and Priests these did most oppose and hinder this reformation when it was
hatred and enmity of the wicked against the Saints and Servants of God being such as nothing will satisfie but the death and destruction of those whom they hate therefore they seek to destroy and root them out from the Earth if they can by any means Such was the malice and enmity of these wicked Scribes and chief Priests against our Saviour And such hath been the deadly malice of wicked men against the Saints of God in all Ages Such was Cain's hatred against Abel Esau's against Jacob. Saul's against David The malice of Herodias against John Mark 6. 16. Psal 83. 4. Come let us cut them off from being a Nation c. Reas 1 Reason 1. They hate the Saints of God even for their Religion and Piety which of all other is the greatest and most deadly enmity 1 Joh. 3. 12. Cain slew his brother because his own works were evill and his brothers righteous Reas 2 Reas 2. The Saints of God are commanded not only to separate from wicked men in life and practice but to reprove their sins Ephes 5. 11. Have no fellowship with the unfruitful works of darkness but reprove them rather Now this they cannot but do And therefore the wicked bear such deadly hatred against them seeking to destroy and root them out from the earth Reas 3 Reas 3. The Devill stirs them up to this hatred who is a murderer c. Use 1 Use 1. See what cause for us to pray unto God to curb and restrain the malice and power of wicked men that they may not be able to do that hurt and mischief they desire to do to the true Saints and Servants of God That they may not have their will in destroying and rooting such out of the Earth Especially we had need thus to pray in these evil and dangerous times in which the true Church hath so many and deadly enemies Use 2 Vse 2. See the power and goodness of God manifested in restraining the deadly hatred of the wicked and in the continual protection of his Church and faithful Servants against the malice of such wicked ones who otherwise would soon destroy and root out God's Church and people from the face of the earth But God doth put his hook into their noses and his bridle in their lips as he did to Sennacherib 2 King 19. 28. For this we are to bless God and be truly thankful Vide suprà Chap. 3. 6. and Chap. 6. 19. Observ 2 Observ 2. In that they sought means how they might put him to death c. See the diligence earnestness and forwardness of wicked men to practise sin In that they do not only commit sin but diligently seek and enquire after the means how to compasse their wicked desires Matth. 26. 16. Judas sought opportunity to betray him Mich. 2. 1. They devise iniquity upon their beds when the morning is light they practise it Esay 59. 7. Their feet run to evill and they make haste to shed innocent blood their thoughts are thoughts of iniquity c. Prov. 4. 16. They sleep not except they have done mischief c. yea they will take great pains to practise sin Matth. 23. 15. Use 1 Vse 1. See the folly and madness of all wicked men being so diligent and forward in practise of that which will be their destruction For sin being finished brings forth death Jam. 1. 15. So they study and devise yea take pains to go to Hell and to damn their own Souls Therefore wicked men are justly called Fools in Scripture as in the Proverbs of Solomon often Vse 2 Use 2. Teacheth us to be much more diligent industrious and forward to do well to glorifie God by obedience and by practice of all holy duties and to work out our own salvation with fear and trembling Phil. 2. 2 Pet. 1. 10. Give all dilgence to make your Calling and Election sure c. If the wicked be so diligent in seeking c. much more should we diligently enquire and seek how to glorifie God and do good in our places and Callings Prov. 14. 22. Observ 3 Observ 3. The wicked are very wise and politick in the practise of sin and in compassing their wicked desires See before chap. 3. ver 6. Observ 4 Observ 4. In that one cause why these Scribes and chief Priests sought to destroy our Saviour was because they heard that he went about to reform those abuses of buying and selling in the Temple which they allowed and maintained see by this what all such may look for who have a Calling and do go about to reform abuses and corruptions in the Church viz. to stir up the hatred and enmity of wicked men against themselves Thus it hath bin in all ages with such as have sought reformation of the Church They have bin hated and persecuted by wicked men for so doing this is the reward they have had As we may see in the examples of Elias Jeremy John Baptist our Saviour Christ himself c. So in the ages since Christ those who have sought reformation of the Church as Athanasius Chrysostome John Hus Luther c. have bin hated and persecuted by wicked men So in these times such as have a Calling to reform abuses in the Church as Christian Magistrates and Ministers c. if they will seriously set themselves to this work must look for opposition at the hands of wicked men and prepared for it yea to be hated and persecuted by such for going about to reform abuses and disorders reigning in the Church For wicked men being the chief Authors and maintainers of abuses the very name of Reformation is odious to them and so they cannot but hate and oppose such as do labour and seek for Reformation Use 1 Use 1. Such as have a Calling to reform abuses in the Church to prepare and arm themselves against hatred and persecution of wicked men Pray for courage and constancy c. Use 2 Vse 2. Comfort to such as meet with hatred and opposition from wicked men for seeking Reformation of abuses c. so far forth as they sincerely seek it c. Mark 11. 18. For they feared him because all the people was astonished at his Doctrine Febr. 28. 1629. OF the fourth The cause or reason why these Scribes and chief Priests sought by all secret means to destroy our Saviour Because they feared him viz. in respect of the favour of the people to him They were afraid that if they should openly put him to death the common people being addicted to him would move sedition or make some Insurrection against them See before in opening the meaning So this was a slavish fear of hurt or danger which might come upon them by means of our Saviour if the people should for his sake move sedition Observ 1 Observ 1. Wicked men are apt to be timerous and fearful upon all occasions especially when they are to practise sin Psal 14. 5. Job 24. 15 16 17. yea if there be but
Quest Quest What to do that I may obtain this blessing of forgiveness of my sins c Answ Answ Practise true Repentance which consisteth in these Duties 1. Examine thy Conscience by the Law of God touching thy sins to find them out in particular especially those thou hast been most guilty of The first step to repentance is to come to see thy sins truly Lam. 3. 40. Let us search and try our wayes c. 2. Labour to have thy heart touched with godly sorrow for all thy sins especially for those by which thou hast most offended God not a small or sleight sorrow but to have thy heart broken and rent with this sorrow To mourn for thy sins as one that mourneth for the losse of his onely son Zach. 12. 10. 3. Confess thy sins yea thy particular sins to God in humble and feeling manner accusing and condemning thy self for them that God may acquit thee Prov. 28. 13. 4. Labour for true hatred dislike and utter detestation of thy sins in heart and to shew it in life and practice by turning from them yea from all thy sins and by turning to God by holinesse and newnesse of life Jer. 4. 14. Wash thy heart from wickednesse c. Abhor evill and cleave to that is good Rom. 12. 9. 5. Lastly sue to God in Jesus Christ most earnestly for pardon and forgivenesse of thy sins not praying but crying unto him for the same and that with hungring and thirsting as after the greatest good in the World Then thou hast a Promise Esay 44. 3. I will pour upon the thirsty c. And thou must not onely sue earnestly to God but constantly never ceasing or giving over thy suâ—e till God hear and have mercy upon thee and manifest his grace and mercy to thy soul in pardon of thy sins as he will do undoubtedly if thou thus seek and sue to him for the same For he hath promised it Esay 55. 7. and in many other places and he is true in his Word If we acknowledg our sins he is faithfull to forgive our sins 1 Joh. 1. and to cleanse us from all unrighteousness Yea though sins red as crimson c. Esay 1. 18. Mark 11. 25. And when ye stand praying forgive c. May 9. 1630. Observ 2 Observ 2. IN that our Saviour exhorts his Disciples to forgive such as wronged them that so they might be forgiven of God that is might by this as by a pledg and testimony in their own consciences be assured that God had forgiven and would still continue to forgive them their sins hence we learn That one special means whereby we may come to know and be assured in our consciences that God hath pardoned and will hereafter pardon our sins in Christ is freely to forgive our enemies and such as wrong or offend us This is the Doctrine of our Saviour here and Matth. 6. 14. Reas 1 Reason 1. This free forgiving of enemies is an infallible mark and property of true love to our brethren and Love is a fruit of Faith which worketh by it Gal. 5. 6. Now where Faith is there must needs be forgiveness of sins Therefore by this fruit of love in forgiving others being felt in our hearts we may gather assurance that we have Faith and so that our sins are forgiven of God Reas 2 Reas 2. True love to our brethren which is shewed in forgiving wrongs must needs come from love to God for we first love God and then our brother 1 Joh. 4. 21. Now we cannot love God till we first have felt his love to us in the pardon of our sins 1 Joh. 4. 19. we love him because he first loved us Therefore hence it followes That free forgiving of others is the way to be assured that God hath forgiven us and will forgive us still Use 1 Use 1. See what to do if we would not only be partakers of this excellent benefit of forgiveness of fins but also come to know and be assured hereof in our own Souls and Consciences we must then labour for the practice of love in forgiving such as offend and wrong us If thou canst attain to this it will be as aseal and pledg in thy own heart to assure thee that God hath forgiven thy sins and will also forgive thee for time to come so often as thou shalt fall through infirmity and shalt renew thy repentance Vse 2 Use 2. Comfort to such as feel this practice of love in their hearts that they can and do freely and from the heart forgive such as wrong them c. From this love shewed to thy brother thou mayst conclude thy love to God and consequently God's love to thee in forgiving thy sins See Luke 7. 47. Thou needst not go up to Heaven to know whether thy sins be forgiven but look into thy own heart whether thou canst and dost forgive such as wrong and offend thee c. If thou canst forgive and love thy enemies and do good to them that hate or wrong thee and all this of Conscience to God in obedience to his Will then mayst thou hence gather assured comfort to thy soul that thy sins are forgiven of God yea with this one argument thou mayst answer all contrary objections of Satan the world and thine own distrustful heart tempting thee to doubt of God's love and pardon of thy sins Observ 3 Observ 3. In that our Saviour useth this Motive or Reason to move his Disciples to forgive their enemies that so they might be forgiven of God and be assured hereof in their Consciences hence learn 〈◊〉 That the desire and hope of forgiveness at God's hand and to have assurance of it in our selves should be one forcible Motive moving us to forgive others which offend or wrong us Therefore also in the 5th Petition of the Lord's Prayer where we ask forgiveness of our own sins against God we are also taught to profess our readiness to forgive others which trespasse against us This is also taught us in that Paâ—â—ble Matth. 18. 23. But more of this in the Verse following Use Vse See what to do when we find in our selves a loathness or unwillingness to forgive such as offend or wrong us Think how much we desire and how glad we are to be forgiven of God and withall what need we have of this forgiveness being so much indebted to God as we are for manifold trespasses much more than any man is or can be indebted to us for any wrongs done against us God hath much more against thee than thou against thy Brother yet thou desirest forgiveness Oh let this move and perswade thee to forgive thy Brother yea to forgive all that wrong thee c. Think often of thy manifold and grievous against God in comparison of which all the wrongs done to thee by men though never so many are but as a a 100 pence in comparison of a 1000 Talents as it is in the Parable Mat. 18. Mark 11.
destroy him The third is their wilful ignorance and blindness in that being formerly convinced of the lawfull Calling and Authority of Christ by so many evident signs and testimonies of it as they had seen and heard viz. by the testimony of John Baptist given of him that he was the Messiah and by the excellency of his Doctrine and Divine power shewed by so many Miracles c. yet for all this they cannot or rather will not see what Authority he had but do now question him about the same Now follow the Instructions 1. From that which is commendable in them Observ Observ In that they take it for granted that none in the Church should take upon them any publick Office or Function without a lawfull Calling and Authority Hence we may learn this that no man ought to take upon him any publick Office or Function in the Church without a Calling and lawfull Authority committed to him As these enemies of our Saviour do take this for granted here so our Saviour himself doth not deny it but rather confirm it by his answer afterward in that he doth alledg the Calling of John Baptist to justify his own Calling because John bare witness of him thereby shewing that both himself and John had indeed a lawfull Calling and Authority to do that they did and consequently that every one that takes upon him any publick Office in the Church ought to have a lawfull Calling and Authority so to do and that without such a Calling he ought not to take any such Office upon him This is true of all publick Offices in the Church as the Office of a Magistrate or Minister c. but especially of the Office and Function of the Ministry Heb. 5. 4. No man taketh this honour to himself but he that is called of God as was Aaron So also Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son c. Now if our Saviour Christ took not upon him the Office of Priesthood in the Church without a Calling from God his Father much less ought any other to take upon him the Office of a publick Pastor or Minister of the Church without a lawful Calling and Authority from God See Joh. 3. 27. and Rom. 10. 14. How shall they hear without a Preacher and how shall they Preach except they be sent A twofold Calling of Ministers of the Church 1. Immediate and extraordinary 2. Mediate and ordinary by the Church c. Reasons Reasons why none ought to take upon him this publick Office or Function in the Church without a lawfull Calling 1. Because without such a Calling he cannot be assured that God will assist him and strengthen him to do the duties of his Calling 2. That he cannot expect or look for the blessing of God upon that which he doth in execution of his Office and so he cannot with comfort go on in it 3. Neither can he be assured of Gods protection in his Calling that God will maintain and keep him against all enemies and dangers Now there is a twofold Calling required of every one that takes upon him this publick Office in the Church 1. An inward Calling from God and in his own Conscience whereby he must know and be assured in himself that God hath indued him in some measure with such gifts and graces as are requisite to make him able and fit to execute that Office and Function together with a willing and ready mind and Conscience to use those gifts to the glory of God and good of the Church 2. An outward Calling from men also being approved and allowed of by such as are in Authority in the Church to execute that Office he taketh upon him He that hath this twofold Calling may lawfully and with a good Conscience take upon him this publick Office of the Ministry in the Church and may with comfort execute the same and not otherwise Mark 11. 28. By what Authority dost thou these things c. June 6. 1630. NOw follow such Instructions as we are to learn from that which is evil and wicked in these Priests Scribes and Elders the enemies of our Saviour Observ 1 Observ 1. One malicious practice of wicked men against Gods faithfull Messengers and Ministers called and sent to Preach unto them his Word and to admonish and reprove them for their sins that if they be not able to gainsay or withstand their Doctrine or to take exception against their persons or manner of life then they are ready to oppose their Calling and Authority and to call that into question especially if they be such Ministers as do deal plainly and faithfully in reproving sin and reforming abuses c. As these Priests Scribes and Elders dealt with our Saviour Christ so are other wicked men apt to deal with Gods Ministers especially if they deal plainly and faithfully in admonishing and reproving their sins and seek to reform abuses in the Church Thus the Princes Priests and people dealt with the Prophet Jeremy being not able to withstand his Doctrine they questioned his Calling whether he were sent of God to Prophecy to them as he did of that grievous Judgment of the Captivity which is the cause and reason that he doth labour so much to justify and approve his Calling against them as we may see chap. 26. 15. Of a truth the Lord hath sent me unto you to speak all these words in your ears So in other places of his Prophecy Joh. 1. 25. the Pharisees question the Calling of John Baptist If thou be not the Christ nor Elias nor that Prophet Why then dost thou Baptize Because he Preached Repentance reproving their sins and sought reformation of the Church bringing in a new Sacrament c. They could not except against his person or Doctrine therefore they question his Calling Reason Reas Wicked men cannot endure to have their sins reproved as we heard before ver 18. therefore they hate and oppose such as reprove them especially the Ministers of God and shew their hatred by questioning their Authority and Calling Use Use See how needful it is for Ministers of the Word not onely to have a good and lawfull Calling from God and from the Church but also to know and be assured hereof in Conscience that so they may be able to justify and approve their own Calling and Authority against all that question or oppose it Observ 2 Observ 2. Under pretence of being carefull that none should usurp Authority in the Church they hide their malicious purpose against our Saviour Hence learn that it is the property of wicked men and Hypocrites to hide their wicked practises under good pretences Matth. 22. 15. The Pharisees and Herodians under pretence of good opinion of him c. seek to intangle him c. Joh. 12. 6. And Judas Matth. 23. 14. Vse Use Take heed of this gross Hypocrisy and dissimulation Dissembled holiness is double iniquity worse then open malice
worldly shame or discredit with men or of worldly losses or crosses in their outward estate of bodily pain sickness poverty c. then of offending God by sin See before Verse 18. of this Chapter Reason Reason They are more sensible of outward evils and dangers then of the evil of sin They do not know or feel the danger of this and therefore they fear not sin so much as outward evils Use 1 Vse 1. See the folly of the wicked fearing those things most which are least hurtfull and least to be feared as outward evils and contrarily fearing that least or not at all which is most of all to be feared viz. Sin and the offence of God by it c. like little children fearing bugg-bears which are not hurtful but not fearing the fire or water c. Chrysostom's Comparison Use 2 Vse 2. Take heed it be not so with us that we be not too feaâ—ful of outward evils and dangers which come to our bodies goods good name c. in the mean time not fearing sin and shipwrack of a good conscience c. Seeing this is the property and manner of wicked men take heed of being like them Esay 8. 12. Fear not their fear but on the contrary sanctifie the Lord in our hearts and let him be our fear Now to to fear God is to depart from sin c. Prov. 16. 6. Mark 11. 31. And they reasoned with themselves saying If we shall say From heaven he will say July 18. 1630. Why then did ye not believe him Observ 2 Observ 2. IF we shall say From heaven c. They presuppose that if they should acknowledg John's Ministery to be from heaven then they were bound to believe his Doctrine and that our Saviour might justly reprove them for not doing so hence gather That it is a sufficient reason why we should believe and imbrace any doctrine taught in the Church by the Ministers of it if it be so that we know or rest perswaded that the Calling or Ministery of such as teach it is from God and that they do teach that which they teach by vertue of such a Calling from God For in this case we are to imbrace the doctrine taught by such Ministers as the doctrine of God himself as the Thessalonians did Paul's doctrine 1 Thess 2. 13. This Point the chief Priests Scribes and Elders here may teach us Quest Quest How may we know or come to be perswaded that the Calling or Ministery of such as preach any doctrine to us is from God and that the doctrine it self which they teach is taught by vertue of such a Calling Answ Answ 1. We may know their calling to be from God by two things especially 1. If they be furnished of God with such gifts as are required to make them fit and able Ministers of the Church as the gift of knowledg and utterance in some measure 2. If they have an outward calling and allowance from such as are in authority in the Church to execute the Ministerial Function 2. We may know that the doctrine which they teach is taught by a calling from God if it be such as is agreeable to Scripture and grounded thereupon See Esay 8. 20. Use 1 Vse 1. See the sin of those who do not believe and embrace the doctrine taught in the Church by God's Ministers notwithstanding that they cannot but know and be perswaded that their Ministery and Doctrine is from God yet they contemn and reject the doctrine either neglecting to hear it or refusing to believe and yield obedience to it especially if the doctrine be such as crosseth their corruptions or maketh against their profit or pleasures c. then they will not believe it but question it and cavil at it much less will they obey it in life but practise the quite contrary Great is the sin of such they despise not man but God as the Apostle sayes 1 Thess 4. 8. and that against themselves as it is said Luke 7. 30. yea against their own knowledg and Conscience they are wilfull contemners of God and of his truth like those Job 21. 14. which say unto God Depart from us c. They shut their eyes against the clear light of God's Truth and Doctrine refusing to behold it No small sin but fearfull and damnable Joh. 3. 19. This is the condemnation c. No excuse for such as know and are perswaded that the Ministers which preach to them are called of God and that their Doctrine is true and sound agreeable to Scripture and yet do not embrace and yield obedience to it See Joh. 15. 24. If I had not done amongst them the works which none other man did they had not had sin c. Such shall one day know that they have had the Prophets of God among them Ezek. 2. 5. Vse 2 Use 2. To move all hearers of the Word to look unto it that they do indeed believe and embrace the Doctrine taught by the Ministers of God especially by their own Pastor so far forth as they do know or rest perswaded that such Ministers are called and sent of God and do teach the sound truth agreeable to the Scripture Think it not enough to be a hearer of the Word and Doctrine of God's Ministers but see thou truly believe and embrace it in thy heart and life as the Doctrine of God himself by which thou must one day be judged yea though the doctrine be such as be contrary to thy corrupt nature and hard to practise though it be above reason and hard to believe yet being from God thou must absolutely believe and obey it even against Reason and against Nature c. Use 3 Use 3. See how needful and profitable for the People to know and be perswaded of the lawfull calling of their own Pastor that it is from God and that his Doctrine also being grounded on Scripture is from God that so they may be moved to imbrace and yield all conscionable obedience to his 〈◊〉 and Ministery Gal. 4. 14. they received Paul as an Angel c. As it is needful for a Minister to 〈…〉 calling to be from God as we heard before Verse 28. so also for the people to be perswaded 〈…〉 of the calling of their Pastor c. Hence it is that Paul and the other Apostles do so often mention theâ—â—â—â—lling in the beginning of their Epistles to the Churches Mark 11. 33. And they answered and said unto Jesus We cannot tell And Jesus answering saith unto them Neither July â—… 163â— do I tell you by what Authority I do these things Observ 3 Observ 3. BUt if we say of men they feared the people c. They feared the peoples displeasure and lest they should stone them for speaking against John Baptist and his Ministry but they were not moved with any fear of God to confess the truth neither are they afraid of offending God by denying or concealing the truth Hence learn that wicked men