cause of Childrens neglecting that Duty to their Parents But of this see before Ver. 7. Observ 2 Observ 2. Such as give liberty in sin to others may be truly said to be the Causes of all those sins in which they give such liberty whether it be in omission of Good or in commission of that which is Evil and Unlawful Thus the Scribes and Pharisees by their corrupt Doctrine and wicked Life giving liberty to others in sin are said to hinder them from entring into the Kingdom of Heaven Matth. 23. 13. See Isa 9. 16. Jer. 50. 6. Thus it is often said in the Book of Kings That Jeroboam the son of Nebat made Israel to sin because by setting up two Golden Calves in Dan and Bethel he gave them liberty to commit Idolatry in sacrificing to those Calves See 1 Kings 12. 28. Reason Reason Such as give liberty in sin to others do thereby encourage and hearten them unto those sins in which they allow them Liberty yea they do upon the matter provoke and stirr them up unto such sins Jer. 23. 14. The Prophets of Jerusalem by their wicked Life and corrupt Doctrine giving liberty in sin are said To strengthen the hands of evil Doers c. Now liberty in sin is given to others two wayes 1. By word when any do in plain and expresse words allow sin in others or teach them to sin or perswade them to it c. 2. By example when any living loosely or wickedly do by their ill example encourage others to sin c. Use 1 Use 1. See how great is the sin of those that any way give liberty in sin to others by this means they encourage them to sin and strengthen their hands in wickedness and so they are the causes of sin in others and guilty of the same sins unto which they so encourage them and so they have not onely their own sins to answer unto God for but also the sins of others c. Use 2 Use 2. Admonition to all of us to beware how we at any time give the least liberty to others in sin either for practise of evil or omission of good Duties commanded lest we become causes of others sins and so become accessary to them and guilty of the same sins unto which we encourage others by giving them the least liberty in such or such sins For such is our corrupt Nature so prone and forward and eagerly carryed after sin of it self that we are apt to take liberty even where none is given and therefore much more if liberty be given by others Beware therefore of opening the least â—ap unto others to let in sin if we do it will quickly make entrance Especially such as are in place of Government and Preheminence over others must look to do this as Magistrates Ministers Parents c. Magistrates to beware of giving liberty in sin to their Subjects either by ordaining such Laws as give liberty in sin or by not executing such Laws as are made for restraint of sin Ministers to beware of giving liberty in sin either by preaching Doctrines of liberty or by loose and wicked Life So Parents and Masters of Families are to take heed of giving liberty to Children and Servants in practise of any sin as Lying Swearing Sabbath-breaking c. or in omission of good Duties as Prayer Reading coming to Church duly c. Think well of it how apt every one is to take unlawfull liberty and how dangerous therefore for us to give it As thou must beware of taking such liberty thy self so also of giving it to others especially to those under thy Government If thou give them liberty to sin thou art the cause of their sin and becomest accessary and guilty of their Blood if they perish in their sin c. Observ 3 Observ 3. Further in that our Saviour here reproveth the Scribes and Pharisees for that they hindred Children from doing good to Parents that is from helping them with the things of this Life in their necessity Hence gather That it is the Duty of all Children thus to do good and to afford help and succour to their own Parents being in necessity according to their utmost ability This is a part of that honour which they owe to their Parents See this before spoken of upon Ver. 10. It followeth Ver. 13. Making the Word of God of none effect c. This is a second evil and mischievous effect of the former corrupt Doctrine and Tradition of the Pharisees that by it they made voyd the Word of God And the effect followeth necessarily upon the former for by hindring Children from doing good to Parents they made voyd the Word of God which commandeth Children to honour Parents by doing good to them The Word of God Our Saviour meaneth that part of the Word of God which requireth Children's Duty to Parents especially the words of the fifth Commandement before alledged Ver. 10. Of none effect The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original doth signifie to make void or of no Force or Authority as Laws which are abrogated by the Power of Princes and Magistrates do no longer bind the Subjects to Obedience Not that these Scribes and Pharisees by their Tradition could simply take away Authority from the Word for the Authority thereof in it self cannot be made voyd by any Man or Angel but because so far as lay in them they did make it voyd by drawing it into contempt and giving liberty to others to sin against it Observ Observ Learn here the hurtfull and dangerous effect that follows upon the bringing in of corrupt Doctrines and Traditions in the Church devised by Men without warrant from the Word of God Such Traditions and Doctrines of Men do greatly derogate from the Authority of the Word of God and make it void after a sort though not in it self yet in respect of men who take occasion from such corrupt Doctrines and Traditions of men to contemn the Word of God and to take liberty in sinning against it Thus the Traditions of the Scribes and Pharisees in our Saviour's time brought the Word of God into contempt and neglect as we may see here And Matth. 5. and Matth. 23. where our Saviour sheweth how by their corrupt Doctrines and Traditions they made void the Word of God perverting the true sense thereof and so giving liberty to sin against it See before Ver. 8 9. Thus the Popish Traditions and corrupt Doctrines at this Day maintained in the Church of Rome do derogate from the Authority of the written Word of God and make it void The Pope's Decrees and Canons what do they else but make void the Canon of the Scriptures Their unwritten Traditions what do they but abrogate the written Word of God in sundry things This may be shewed in many Instances The Word of God teacheth Marriage to be honourable in all c. and that to avoid Fornication every one should have his Wife This Doctrine of
useth all means to hinder us from it so let us use all means to get it Especially these 1. Search the Scriptures which testifie of Christ Joh. 5. 39. 2. Come diligently to the publike Ministery of the Word by which Christ is plainly described and set forth to us as the Apostle sheweth Gal. 3. 1. 3. Pray unto God to reveal unto us the true and saving knowledg of his Son Christ Jesus As none knoweth the Father but the Son and he to whom the Son revealeth him Matth. 11. 27. So no man knoweth the Son but the Father and he to whom the Father will reveal him And here we must remember not to rest onely in a bare historical and general knowledg of the Person and Offices of Christ which wicked men and devils have but labour for an effectual knowledg of faith applying him and his benefits to our selves c. Vse 2 Use 2. See whose Instruments they are and by whom set awork who any way hinder others from the sound knowledg of Christ or to hold them in errours touching his Person or Office even the Devil's Instruments and Factors they are in this Such are the Papists who barr the common people from reading the Scriptures which testifie of Christ And whosoever they be among us that any way discourage others from reading the Scriptures or from frequenting the Word preached that they may learn Christ aright Observ 2 Observ 2. In that here is mention of so many different Opinions of Christ and yet all false and erroneous We may hence gather That howsoever there is but one truth in all matters of Religion which are questionable yet there are manifold errours by which men may swerve from the truth There is but one right way of truth laid out in the Word of God but there are many crooked and by-paths found out by Satan by which he leads men into errours heresie and false opinions There is but one true Faith and Religion which is from God but many false and counterfeit kinds of faith and religion in which Satan laboureth to hold men as at this day the Religion of the Turks Jews Papists Anabaptists c. all false Religions and in the mean time there is but one true Faith and Religion of Christ which we profess and know to be the truth Use Use See then how careful we had need be to know and learn the sound truth in all matters needful to salvation and to hold it fast when we have learned it to buy the truth and not to sell it again as Solomon speaketh Prov. 23. 23. we must be very careful hereof because there being but one Truth and manifold Errours and false Opinions in matters of Religion it must needs be a matter of much difficulty to search out and hold that one truth amidst so many errours and to walk with a right foot in that one true way not turning to the right or left seeing there are so many crooked paths to turn us out of it If a man be to travel a Way that hath many turnings he will be the more fearful of losing his way and the more careful to keep in it and to be still enquiring of such as know it So in matters of Religion there being but one true and right way we must be the more careful to know it and to walk in it To this end we must be diligent in searching the Scriptures in which the Lord hath plainly revealed all truths needful to salvation and pray unto God that he will by his good Spirit lead us into those truths Observ 3 Observ 3. Further in that not only Herod himself but the Jews also which lived under his Jurisdiction in Galilee did hold such grosse and absurd Opinions of Christ we may Observe That such as depart from the Word of God do usually run into grosse and absurd Errours in matters of Religion This was the cause that these Galilean Jews under Herod did run into these gross errours touching Christ that they did not keep themselves to the doctrine of the Prophets which had plainly foretold both the time and manner of the Messiah's coming therefore if they had kept them to those Prophecies they could not have erred so grosly touching Christ but they forsook those Prophecies at least the true sense and meaning of them and followed their own unwritten Traditions and hence grew those absurd opinions which they held So Mark 7. 8. our Saviour sheweth this to be the cause of the gross Errours of the Scribes and Pharisees both in judgment and practise because they laid aside the Commandment of God and held the Traditions of men as washing of pots and cups c. So Jer. 8. 9. They have rejected the Word of the Lord and what wisdom is in them As if he should say There can be no true wisdome or sound knowledg and judgment in them but they must needs run into foolish and absurd errours This also was the cause of the absurd Errours which the Sadduces held that they did not keep themselves to the Scriptures Matth. 22. 29. Ye do erre saith our Saviour to them not knowing the Scriptures c. See Act. 23. 8. And what is the cause of the many grosse and absurd errours of the Papists at this day but even this That they keep not to the written Word but lean rather to their unwritten Traditions Popes Decrees Testimonies of Fathers Councels c. So What led the Popish Schoolmen into such absurd Errours but the leaving of the Scriptures and giving themselves too much to the study of Philosophy Reas 1 Reasons of this Doctrine 1. The written Word of God is the only sure and perfect Rule of all truth in matters of Religion and the touchstone to try it by It is the Word of Truth containing in it nothing but truth without all mixture of errours yea it is truth it self Joh. 17. 17. neither is any word or doctrine or Opinion of man true but that which is consonant to this Word of God therefore to leave the Rule and Direction of this Word must needs be the way to all absurd and gross Errours Reas 2 Reas 2. It is just with God thus to punish the contempt of his Word in those that forsake the Rule of it by giving them over to gross Errours 2 Thess 2. 10. Because they received not the love of the truth For this cause God shall send them strong delusion that they should believe a lye Vse Use If we would not be given over justly of God to gross and absurd Errours in matters of Religion beware of leaving the Rule and Touchstone of Truth which is the written Word of God beware of contemning it and of neglecting to read it and meditate in it daily and to hear it preached by God's Ministers This neglect and contempt of the written Word is the ready way to all errours and even those that are most gross and dangerous Hence come ten thousand evils or mischiefs sayes
and Ground of his Worship To this we must keep close without swarving either to the right hand or to the left As God in his Word commands us to worship him so he there prescribes how he will be worshipped and not otherwise As an earthly Master looketh that his Servant shall not onely do his Work but in such manner and Order as he requireth So Rom. 12. 1. Give up your Bodies in reasonable Service and prove what is the acceptable Will of God Deny our own Will and do God's Will c. Mark 7. 8 9. For ye lay the Commandment of God apart c. March 3. 1621. VVEE have heard how our Saviour alledgeth the Testimony of the Prophet Esay for the reproof of the Scribes and Pharisees Now in the 8th Verse he doth more directly apply that Testimony against them and shew how it did touch them in as much as they were guilty of the same sin of Superstition which the Prophet reproved in the Jews of his time and not onely so but they were also guilty of a further Sin even the Contempt of the Word and Commandment of God which latter Sin seems to be mentioned as a fruit of the former Then in Ver. 9. the same reproof is repeated and further pressed against them as we shall see when we come unto it Touching the eighth Verse it contains a Reproof or Censure of the Scribes and Pharisees for two Sins 1. Contempt of the Word of God in these words Ye lay the Commandment of God apart 2. Superstitious Observation of humane Traditions which is laid down 1. Generally Ye observe the Tradition of men 2. More particularly 1. By instancing in some particular Traditions which they observed as the washing of Pots and Cups c. 2. By mentioning the great number of such other Traditions which they observed Ye lay apart Or let go the Commandment of God that is Ye contemn and set leight by the written Word of God making little or no Conscience of yielding Obedience unto it Ye observe Or hold fast It is the same word which was used before in the third Verse which implyes a very strict and curious observing of their Traditions and that they were greatly addicted to them Tradition of men That is humane Ordinances Decrees and Customs which they had received from their superstitious Ancestors not grounded on the written Word as before ver 3. As the washing of Pots c. He instanceth in these particulars for the more plain and direct convincing of their Consciences and withal to aggravate their sin in that they neglecting the Word of God yet were so strict in observing such small and trifling Customs as these And many other c. This also is added by our Saviour to set out their grosse Superstition in that they did not only observe superstitious Customs but so great a number of them therefore this is again repeated Ver. 13. So much of the sense of the words Now to the matter of Instruction And first to speak of the two sins here reproved in the Scribes and Pharisees viz. Contempt of God's Word and superstitious Observation of mens Traditions Of the latter we have spoken before Here I will only observe one Point of Instruction from this that our Saviour joyneth these two sins together in them viz. Contempt of the Word of God and superstitious Observations of humane Ordinances and the former as a fruit or consequent of the latter This may teach us that superstitious affecting and observing of humane Ordinances and Decrees or Customs without warrant from the Word is commonly joyned with Neglect and Contempt of the Word of God and drawes the same with it The more men are addicted to the superstitious keeping of mens Ordinances and Customs having no ground in the Word the more negligent and careless they are in obeying the Word of God So it was with the old superstitious Jews in the time of the Prophets So it was also with the Scribes and Pharisees in our Saviour's time as we see here by censuring them not only as superstitious Observers of mens Traditions but also as profane Contemners of God's Commandments And it is clear by other places of the Evangelists both how curious and strict they were on the one side in observing their Traditions and how negligent and unconscionable in Obedience to the Word of God They were precise in washing hands before meat and in washing when they came from Market c. as we have before heard in many such superstitious Observations but in the mean time they cast behind them the Word of God living in manifest and gross sins condemned in it as in Hypocrisy Malice Covetousness Extortion Swearing c. Mat. 23. 23. Ye tythe Mint Annise and Cummin which it is likely were not tythable by the Law but only by Tradition See Drus in locum and have omitted the weightier matters of the Law Judgment Mercy and Faith Vide etiam Bezam in loc So it is with the Papists at this day As they are very curious in observing their superstitious Traditions and Customs grounded on mens Authority without warrant from the Word so they are as negligent in keeping the Precepts of the Word of God As they highly account of their Traditions Pope's Decrees c. so they have the Word of God in as little accompt making leight of the Scriptures and speaking contemptibly of them as even the more learned sort of them are not ashamed to do Reason Reason No man can serve two Masters as our Saviour saith in another Case Matth. 6. 24. for either he will hate the one and love the other or else hold to the one and despise the other We cannot serve God and obey his Word conscionably if we become Servants of Men by tying our selves to their Authority and to their Traditions and Customs without warrant from the Word of God but the more love and honour is given to Men's Preceps the more is withdrawen from the precepts of God in his Word See Ver. 9. Ver. 13. of this Chapter Vse 1 Use 1. See one main cause of such contempt of the Word of God in many in our times and of so little love reverence and obedience yielded unto it The reason is that many are so much addicted to humane Ordinances and superstitious Customs of their Elders and forefathers brought into the Church without warrant from the Word of God This Superstition draws with it contempt of the Word of God So in the Papists and so in some ignorant Protestants who are exceedingly addicted to keeping of old superstitious Customs devised and brought up by men without warrant from the Word of God and in the mean time can bear with themselves and others in some gross and manifest sins plainly condemned in the Word of God as Swearing Sabbath-breaking Covetousness Usury c. Use 2 Use 2. See how dangerous and hurtfull a sin superstition is in the Church of God and in Professors of Religion in
Devils desired to enter into the Swine 257 Why Christ suffered the Devils to go into the Swine ibid. God sometimes justly suffers him to have his Will 258 He enters into Swinish Persons 259 He can assume a Body 380 His Apparitions 381 382 He can enter into men 612 He can torment men 613. 636 His Cruelty 613 His rage 622 His malice is limited 626 We are naturally his Slaves 799 His malice against the Scripture 1020 He fits his Temptations to the time 1129 Diet. Rules concerning it 22 125 Diligence It is an Effect of Love 96 Motives to diligence in Duties 160 It is a means of spiritual profit 227 228 Diseases They are fruits of Sin 148 Discord It is hurtful to Society 166 Remedies against it 167 Discouragement It is a Sin to discourage any in doing good 1218 Impediments in doing good should not discourage us 97 We must expect it in Duty 719 Discourse The Wicked abuse holy things in their discourse 1418 Distrust The best are apt to distrust God 487 Remedies against it 487 244 We are prone to distrust God in Affliction 243 Divorce 701 702 703 Whether the Persons divorced may marry again 715 It is unlawful in light Causes 715 Doubts We should propound them to others 639 Faith may stand with some kind of doubting 860 Duty 947 The Devil is ready to obstruct us at it 204 God allows rest from it 353 Our Gesture at it should be decent 365 When two Duties interfere the most necessary must be done 265 Duty towards God and Man must not be severed 338 Hinderances of it should be avoided 567 Helps to it should be vsed ibid. Christ accepts it though it be weakly performed 667 In it we must expect discouragements 719 In it we must be watchfull 1179 Several sorts of Duties 1194 For it the fittest time should be chosen 1209 We should be diligent in it 1226 The easiness of it aggravates the neglect 1337 We are naturally unable to do it 1344 E. Earth IT shall be altered at Christ's coming 1167 Earth-quakes They are often tokens of God's Wrath. 1077 Elect. Election 1124 1155 The Elect are sometimes seduced 1132 At Christ's coming there will be a separation between them and Reprobates 1153 Election the Cause of their Salvation 1155 Certainty of their Salvation 1156 Angels must gather them 1154 1157 1158 1159 God doth not call them all at once 775 There are many 800 Heaven is open onely to them 792 Ends. It is not enough to propound good Ends except we use lawful means 1463 Enemies Enemies of Christ. 390 1028 1029 1030 1085 1272 1280 1358 1377 Envy 1307 It is natural to men 664 Remedies against it 436 664 1465 Danger of it 1465 It is the property of the Wicked 1466 Errour No Calling in Church exempts from it 103 521 597 598 980 Ministers must shun it 483 Ministers should confute it 604 The best are often tainted with it 713 718 Neglect of Scripture is a cause of it 330 931 964 The Spirit of God will not yield to it 1297 Ignorance in the Scriptures a Cause of it 128 505 786 It is manifold 330 The teaching of it is a Cause of sinful practices 400 It derogates much from the Authority of God's Word 416 It is apt to increase ibid. We must avoid it 482 484 Helps to avoid it 482 It is infectious 483 Christians should know it 503 It hath been in all Ages 504 It should be opposed with Scripture 1021 We are naturally prone to embrace it 1067 Estate There are but two Estates after this life 684 Eternity The Eternity of Heaven 682 Eternity of Christs Kingdom 1027 Exaltation Exaltation of Christ 1658. 1659. 1660. 1661 Example The influence of it 1417. 1426. 1214. 1518 The example of the Multitude is no rule 1360 F. FAith 1273. 1280. 1358. 1552. 628. 861. 1565. 1618. 1628 The Devils have an Historical Faith 67. 150. 254 Whether Repentance be before it 48 How Christ saw it 97 Without it the Word is unprofitable 208 Necessity of it at prayer 271 Knowledg the ground of it 387. 276 It is sometimes weak in the best 626. 278. 1588. 1616 Confession of it 508. 509. 552. 1090 Prayer an effect of it 861. 863. 494. 630 Knowledge of the Law a preparation to it 1016 Teachableness a good step to it 1015 What it is 51 Parts of it 51 Degrees of it 51 Necessity of it 52. 1627 Signs of it 52. 632. 1017. 1628. 1629 Means to attain it 52. 286 Means to increase it 53 Its hinderances 53. 1517. Object of it 53 Without it no pardon of Sin 98 It commends our good works 99 It 's power 156. 277. 452. 629. 806 It is not propagated by natural Birth 161. 497. 574 It will be fruitful 277. 388 The benefit of it 285. 454. 809 How it healed the woman 285. It unites to Christ 285 Why God suffers it to be assaulted 287 Christ is ready to help its weakness 288. 460. 494 When it is weak 359 Helps to strengthen it 361. 1535 God exercises it with many Tryals 447 It is accompanied with humility 451. 676 Affliction increases it 453 We should not rest on the Faith of others 506 It consists with ignorance in some points 595. 596 It is joyned with sorrow for Sin 631. 632 It is not inconsistent with some degree of unbelief 633 It is the property of a Christian 675 It believes things invisible 785 It is exercised with many discouragements 805 It is its nature to grow 806 In some sense it is in Christ 1534 Salvation the Fruit of it 1638. 1639 How the Gospel works it 1626. 1640 It is the way to obtain our desires 854 Motives to it 854 We must be content with that degree of it which God gives 855 It is a means to obtain the gift of Miracles 857 It enables us to perform what God calls us to 858 It stands with some kind of doubting 860 It applies Christ 1024 It trusts in God 's providence 1054 Power of God a ground of it 1327 Love of God a ground of it 1327 Famine It is a token of God 's wrath 1078 Fasting 121. 641. 642 It should be used in time of Affliction 123 Fear Remedies against it 1423. 243 The danger of it 580 An infirmity in danger 242. 1247 Difference between the fear of the wicked and the godly 242 Whether Christ condemned all kind of fear 247 It proceeds from infidelity 248 Fear of Christ 1308 God ought to be feared 249. 283 It is good to fear God 260 How the wicked fear God 261 There is no cause for it when we are about good actions 1591 Feasting It is lawful 111. 1213 Rules concerning it 111 It is sometimes an occasion of Sin 344. 1454 Flight Cautions concerning it 1109 It is lawful in time of persecution 144. 145 Foolishness It 's kinds 437 Remedies against it 438 Fornication It 's significations 431 Remedies against it 431 Free-will No free-will to good 760 Friends Perâ—idious friends 1367 We
a man said to have the general Warrant of the Word of God for his Calling and Entrance into the Ministry Ans When his entrance is lawful and warrantable by the general prescript and rule of the Word which requires these 4. things 1. That the Person that takes this Function upon him be indued in some measure with such gifts as are fitting for that Calling especially two 1. The gift of Knowledge 2. Aptness in some measure to teach and to deliver that which he know unto others for the edifying of the Church 1 Tim. 3. 2. Indeed there are Degrees of the gifts both of Knowledge and Utterance and all cannot have the same measure God giveth not to every one ten Talents yet 〈◊〉 one that takes this Office on him must have at least one Talent 2. That he which lawfully enters into the Ministry should have a willingness and desire to use the gifts to God's glory and to the edifying of the Church not hiding his Talent in a Napkin 3. That he be one that is for his Life and Conversation unblamable 1 Tim. 3. that is free from notorious Vices He must not be an open wicked liver for then he will bring scandall and disgrace to the Ministery and do more hurt by his wicked life than good by his teaching 4. That he have the outward Ordination of the Church he must be allowed and ordained by the Authority of the Church and withal he must be at least accepted if not desired of that People whom he is to teach These things the Word of God requires in general for the qualifying of such as take upon them the Office of the Ministry and whosoever hath these things and is furnished with them he may be said to have the general warrant of the Word of God for the lawfulness of his Calling to the Ministry otherwise not But I will not insist further on this Obser 2 In that the Evangelist being to set down the History of the Preaching and Baptism of John by which he went before Christ as his Harbinger doth shew that John did this according to the Prophecies that went before of him in the Old Testament and that these Prophecies were now fulfilled in John when he began to preach and baptize Hence we may observe the excellent harmony consent and agreement that is between the Books of the Old Testament and of the New those penned by the Prophets and these by the Evangelists and Apostles those things which were foretold in the Prophets concerning Christ and John Baptist the fore-runner of Christ are recorded by the Evangelists and Apostles to have been actually fulfilled as they were foretold Ver. gra The Prophets foretold that John Baptist should go before Christ by his Ministry preparing the way for Christ that was to come immediately after and the Evangelists in the New Testament do plainly shew how this was accordingly fulfilled by John Baptist as Mark in this place So concerning Christ himself the Prophets foretold many things as the manner and time and place of his Birth his Passion and sufferings his Resurrection Ascension c. And all these things the Writings of the Evangelists and Apostles do plainly shew and testify to have been accordingly fulfilled in and by our Saviour Christ Hence is it that in the New Testament it is often said That such or such things were done by Christ or unto Christ that the Scripture that is the Prophecies of the Old Testament might be fulfilled The truth of this Point might be shewed more at large but I mean not to stand upon it This is enough to shew that there is a sweet harmony and consent between the Books of the Old Testament and of the New and particularly between the Prophecies of John Baptist and of Christ mentioned in the Old Testament and the fulfilling of them as it is expressed in the New Use To confirm our Faith touching the divine Authority of the Books of holy Scripture For this admirable consent that is between them is one special evidence to prove the Scriptures to be the undoubted Word of God himself for there is not the like consent to be found in the Writings of men It is therefore very profitable in reading the Scriptures to observe and take notice of the excellent agreement that is between the writings of the Old and New Testament and to compare the one with the other for this will make much for the strengthening of our Faith in the belief of this point that the Scriptures are the very word of God himself whatsoever may be objected to the contrary by any Atheists in the World Now I come to speak of the Testimonies themselves alledged here for the confirmation of John's Calling and Ministery The first of these Testimonies is taken out of the Prophet Malachy Chap. 3. Ver. 1. The second is taken out of Esay Chap. 40. Ver. 3. In the first is foretold the calling and sending of John Baptist to prepare the way before Christ as it is Ver. 2. In the second is shewed the manner or means how he should prepare the way of Christ Namely by crying in the Wildernesse c. Ver. 3. To begin first with the Testimony of Malachi Behold I send my Messenger c. In the Prophet Malachi the words are read somewhat otherwise then they are cited here by St. Mark for there the Prophet brings in Christ himself speaking of John Baptist and promising to send him before his own face but here St. Mark alleageth the words in the person of God the Father promising to send John Baptist before his Son Christ the Messiah But this comes all to one effect whether it be said that Christ as God sent John before himself or that God the Father sent him before Christ for this Action of sending John is common to the Father and the Son both And it is true both that God the Father sent him as as it is expresly said Joh. 1. 6. and also that Christ as he is God did send him too In the words we may consider more particularly two things 1. The calling of John in these words Behold I send my Messenger 2. The Office or Function unto which he was called 1. To go before the face of Christ 2. To prepare the way before him Behold This word is used often as a note of some weighty matter that is spoken of and so seemeth to stir up our attention unto it Sometimes also it signifies the certainty of the thing spoken of It it may be taken both waies in this place I send my Messenger this is spoken of a thing to come and yet the present tense is used to shew the certainty of the fulfilling of it as if he were already sent And they are the words of God the Father touching John Baptist whom he calleth his Messenger By sending is meant the calling and appointing him c. John 1. 6. Amos 3. 2. Before thy face or presence that is before the presence of
withstand him See Luke 11. 26. and Mark 9. 20. Revel 12. 13. It is said That after that Christ had fought against the Devil and cast him down from Heaven to Earth he had great wrath and this wrath he shewed immediately in persecuting the Woman which had brought forth the Man-child that is the Church Acts 16. 19. When Paul had cast out the evil Spirit of divination out of a Damsel that was possessed It is said that the Masters of that Damsel seeing the hope of their gain which they had gotten by her divining to be gone they presently began to persecute Paul and Silas drawing them before the Rulers c. Now it is likely that the Devil set them a-work to do this to shew his malice against Paul for casting him out Use 1 Use 1. See the reason why the Devil stirs up so many ememies and troubles against such as oppose themselves against sin and against the corruptions and abuses that raign in the places where they live it is because in setting themselves against sin they set themselves against Satan's Kingdom No marvel therefore if he stir against them with all his might and malice This is that which makes him so much to stir against the Faithful Ministers of the Word as oftentimes he doth because he sees that by their Preaching they beat down sin and weaken his Kingdom The powerful Preaching of the Word makes Satan fall from Heaven like lightning Therefore the Devil shews such malice against the faithful Preachers of it Acts 19. When Paul Preached against the Idolatry of the Ephesians what troubles did the Devil stir up against him So he rageth against other faithfull Ministers but they must not be discouraged but go on in their Callings constantly c. So also the Devil rageth against Religious and Zealous Magistrates Vse 2 Vse 2. See what they must look for that will set themselves against Satan and his Kingdom as every good Christian must do for at our first entrance into Christianity we bid battle to him so many as truly professe Christ and resolve to oppose Satan and his Kingdom they must look to be much assaulted and molested by him he will shew the uttermost of his malice against them Vse 3 Vse 3. This shews the folly and ignorance of such who think their Case is good because they feel no such assaults of Satan as some others complain of they are not as they say troubled with him but this is no good signe If Satan trouble thee not at all nor rage against thee it argues that thou lettest him alone and dost not resist him but sufferest him to hold his Kingdom in thee peaceably If thou dist fight against him he would be sure to rage and stir against thee See Luke 11. 21. Mark 1. 27 28. And they were all amazed insomuch that they questioned among themselves saying What thing is Jan. 10. 1618. this What new Doctrine is this For with Authority commandeth he even the unclean Spirits and they do obey him And immediately his Fame spread abroad c. IN these two Verses are laid down the consequents which followed upon this Miracle wrought by our Saviour in casting out the unclean Spirit The consequents are two especially 1. Astonishment and wonder in the People which is set forth by an effect of it in that it caused them to question and reason one 〈…〉 about this Miraculous Fact and about the Doctrine of our Saviour They were all amazed insomuch that they questione◠c. The second consequent is the great Fame which was spread abroad 〈…〉 Christ upon the working of this Miracle Ver. 28. Immediately his Fame spread c. Amazed Or astonished with fear and wonder They questioned Or conferred and reasoned among themselves debating the matter to and fro by Reasons alledged on both sides What is this thing Or How great a Miracle is this which we see done What new Doctrine is this What rare and excellent Doctrine is this which is Preached by this Man and which is confirmed by such Divine Miracles as this is of casting out Devils with such Power and Authority Thus the Word New in Scripture is often used to signifie that which is rare and excellent Psal 33. 3. Sing to the Lord a new song that is an excellent song Therefore the People here do not call this Doctrine new to vilifie or disgrace it as if it were false or to be suspected because of the Novelty or strangenesse of it as Acts 17. 19. But rather to note out the excellency of it in that it was ratified with such Miracles which were so rare and admirable Note that in reasoning about this Miracle of Christ they take occasion to speak of the excellency of his Doctrine because by the Miracle the Doctrine was manifested and confirmed to be Divine and Excellent His Fame spread abroad through all the Regionround about Galilee The Fame and Credit of this Miracle and of Christ's Person and Doctrine was spread abroad not onely in all Galilee but in all the Country adjoyning to it round about Now this spreading of his fame came to pass by God's special providence that by this meanes the greater number might be converted and become believers in him Observ 1 Observ 1. It is said The People were all amazed c. yet is it not likely that they were all converted or became believers in Christ at the sight of this Miracle for then the Evangelist would not have concealed it Hence then we may gather this that although it be a good thing in it self to be moved with fear and wonder at the great and extraordinary works of God yet it is not alwayes a sign of a true Convert or Believer It is possible for the wicked and unbelievers to be astonished at the sight of the Miraculous works of God and yet not to make any good use of them nor to be reformed any thing the better for them in their hearts and lives Mark 5. 15. When one that had bin possessed with a Legion of Devils was cured the People were afraid and yet Ver. 17. they pray Christ to depart out of their Coasts which shews that they were far from believing in Christ or being converted though they were astonished at the Miracle So Matth. 13. 54. Those of Nazareth were astonished at the Doctrine and Miracles of Christ and yet were offended in him and did not believe in him Ver. 57. 58. Act. 8. 13. Simon Magus wondered at the great Miracles wrought by Philip in Samaria yet was never the better for them So Nebuchadnezzar Dan. 3. 24. Vse Vse Think it not enough to be affected much with a kind of reverence and wonder at the great and extraordinary Works of God which we read or hear of or which we see with our eyes to be wrought in our Times but labour so to be moved with them as to make a holy and right use of them in our hearts and lives When we see or hear of
but God can be truly and properly said to be Lord of the Sabbath Use 2 Use 2. See by this that the keeping of the Sabbath is the Ordinance of Christ himself standing in force by his Divine Authority and not by vertue of humane Laws onely therefore it is not a matter Arbitrary or indifferent to keep the Sabbath Holy but it is a matter of absolute necessity which is laid upon us of Christ himself who is Lord of the Sabbath He did first Institute it and it is by his power and Authority that the first Institution of the Sabbath is established and continued in the Church at this day It was also by his Authority that the day which the Jews kept before Christs Resurrection was changed into that which we now keep and that the first manner of Resting which the Jews used being Typicall is now abrogated by all which it is plain that the keeping of the Sabbath as it is now in use with us is the Ordinance of Christ and stands in force by his Authority and therefore we are to make Conscience of keeping this day chiefly in respect of Christs Ordinance and not onely because mans Law enjoyns the keeping of it Rom. 14. 6. He that observeth the day observeth it to the Lord So must we observe the Sabbath day to the Lord Jesus Christ who is Lord of the Sabbath and whose Ordinance it is that we should keep it Holy Look at this Ordinance of Christ and think seriously and often on it that it may move us to a Conscionable keeping of the day We can never keep it as we ought till we keep it of Conscience towards Christ the Lord of the Sabbath Vse 3 Use 3. See how great is the sin of those that contemn or profane the Sabbath This is to contemn Christ and to set light by his Authority and to profane his holy Ordinance Let all Sabbath-breakers think of this In breaking the Sabbath they sin against Christ the Lord of the Sabbath they contemn and vilify his Authority though there were no Law of Man to forbid the breach of the Sabbath yet the Law of Christ forbids it and he is such a Law-giver as is able to save and to destroy Jam. 4. Take heed then how thou profane the Sabbath though no man should be offended at thee for it yet Christ the Lord of the Sabbath will be offended at thee and that is more then if all men in the World should be offended Remember then that every breach of the Sabbath is an offence and Dishonour to Christ the Lord of the Sabbath as it is in other Ordinances of Christ as the Word or Sacraments c. the contempt of these is the contempt of Christ the Lord of them so it is in the Sabbath Vse 4 Vse 4. Seeing Christ is Lord of the Sabbath let us consecrate and give up this day wholly to his honour and glory Isa 58. 13. spending it in holy exercises tending to his glory as in hearing his Word Prayer c. It is his peculiar day which he hath appropriated to himself therefore yield it unto him wholly and entirely as his due Though he be Lord of all times and dayes yet in special of the Sabbath therefore give unto him that which is his of right do not robb him of any parts of his time c. He hath given and allowed to us six dayes whereon to do our own works how much more should we cheerfully yield unto him one in seven Use 5 Vse 5. Christ being absolute Lord of the Sabbath hence it follows that none but he can dispense with the breach of it therefore neither Man nor Angel hath power to dispense with the breach of the Sabbath or to give leave to any to break it The greatest Kings or Monarchs cannot dispense with the Ordinance of Christ much lesse have Masters and Parents being private persons any Authority to give leave to their Servants or Children to profane the Sabbath day Christ alone is Lord of the Sabbath day and therefore such as take upon them to give Liberty to others to break the Sabbath do incroach upon his Authority as Usurpers None can dispense with the Law of an Earthly King but the King himself So here c. Use 6 Use 6. Christ being Lord of the Sabbath hence it followeth that the particular day appointed at first for keeping of it being altered and changed by the Authority of Christ unto that day which we now keep it is not in the Churches power or in the power of Man to change the Day again without speciall direction from Christ and we have no ground of Scripture at all to move us to think that he will ever alter the day again but the contrary may thence be inferred Finis Secundi Capitis CHAP. III. Mark 3. 1 2 3 4. And he entred again into the Synagogue and there was a man there which had a withered Aug. 29. 1619. hand And they watched him whether he would Heal him on the Sabbath day that they might accuse Him And he saith unto the man which had the withered hand Stand forth And he saith unto them Is it lawfull to do good on the Sabbath dayes or to do evil to save life or to kill but they held their peace THis Chapter consisteth of five principall parts 1. Our Saviour Christs Miraculous Curing of one that had a Withered hand unto the sixth Verse 2. Certain Consequents which followed thereupon from the sixth Verse unto the 13th 3. Our Saviour Christs Calling and choosing of the Twelve Apostles From thence to the two and twentieth Verse 4. His Apology or defence of himself against the wicked slander of the Scribes charging him as if he cast out Devils by the help of Beelzebub from the two and twentieth to the one and thirtieth Verse 5. A Message sent unto him by his Mother and Brethren with his Answer to them that did the Message from Ver. 31. to the end of the Chapter Touching the first part which contains the Miraculous Curing of him that had the Withered hand In it we may Consider three things 1. The Circumstances of the Miracle ver 1. 2. 2. Certain Preparatives making way unto it ver 3 4. 3. The Miracle it self ver 5. The Circumstances are four 1. The place where In the Synagogue 2. The occasion of the Miracle Our Saviours entring into the Synagogue 3. The person upon whom it was wrought One that had a withered hand 4. The persons before whom and in whose presence it was wrought Namely the Scribes and Pharisees described by their malicious dealing against our Saviour in that they watched him c. v. 2. He entred again This hath relation to his former going into the Synagogues to Preach What the Synagogues of the Jews were we have heard before That which is here spoken of was some Synagogue of Galilee where our Saviour at this time was Matth. 12. 9. It is said he went into their Synagogue That
Testimony with a Preface commending and approving it as a fit testimony to convince these Scribes and Pharisees Surely well hath Isaiah Prophesied of you 2. The testimony it self in these words This People honoureth me with their Lips c. But they worship me in vain c. 3. The applying of the testimony to the plain and direct convincing of these Scribes and Pharisees for their contempt of the written Word of God and their superstitious observing of traditions of Men c. Ver. 8. Because they thought meanly of our Saviour therefore he presseth them with the Authority of a famous Prophet whom they had in great accompt Observ Observ In Generall In that our Saviour grounds his reproof of the Scribes and Pharisees upon the written testimony of the Prophet Esay the more powerfully to convince them Hence gather That such as have a Calling to reprove sin in others should ground their reproofs and admonitions upon the written Word of God drawing the matter of their Reproofs from thence and so applying it to the parties offending 2 Tim. 3. 16. The Scripture is profitable for Reproof and Correction c. Joh. 5. 45. Our Saviour reproving the Jews infidelity grounds that his reproof upon the writing of Moses telling them that he did not accuse them but Moses did accuse them c. Act. 13. 41. Paul reproveth those of Antioch which contemned the Gospel in the words of the Prophet Habakuk Behold ye Despisers and wonder and perish c. Jam. 4. 5. The Apostle reproveth and condemneth the sin of envy by testimony of Scripture alledged against it See Col. 3. 16. Reasons Reasons Why necessary to reprove sin by Authority from the Word of God 1. That so the Offender may see himself reproved of God himself and not of Man onely and so may be moved to yield more conscionable obedience to the reproof 2. The Word of God alone is powerfull and able so to convince the conscience of the Sinner as to work in him true remorse and repentance Hebr. 4. 12. The Word of God is quick and powerfull sharper then any two edged Sword See also 1 Cor. 14. 24. Use 1 Vse 1. Let the Ministers of the Word and all that are called to reprove sin in others remember this rule in giving Christian reproof or admonition viz. To do it by Authority from the Word of God though not alwayes needfull to do it in the very words of Scripture yet it must needs be done by warrant from the Scripture from whence the matter of the reproof is to be drawn And it is also good when it may be done conveniently to use the very words of Scripture in reproving sin that so the Offender may more plainly see himself reproved of God c. Use 2 Use 2. See how necessary for all that have Calling to admonish and reprove others for sin to be well exercised in the Scriptures that the Word of God dwelling in them richly they may out of the same be able to admonish and reprove others Especially Ministers of the Word had need to be mighty in the Scriptures as Apollos that out of them they may be able to convince the Wicked c. Yet not they onely but other Christians So much of this generall Observation from this that our Saviour convinceth the Pharisees and Scribes by testimony of Scripture Now to speak of the Particulars in the words And first of the manner of alledging the testimony of the Prophet viz. with a preface commending the same as well fitting to the Scribes and Pharisees against whom it is alledged Quest Surely well hath Esay prophesied of you Quest How is it said That Esay prophesied this of them seeing he lived many hundred years before them and therefore knew them not Answ Answ 1. Though he lived long before them yet might he by the Spirit of prophesie foresee their future estate and condition that they would prove like unto their Ancestors which lived in the Prophets time that is say Hypocriticall and Superstitious 2. He is said to have Prophesied of them because though he preached and wrote long before their time yet this Prophesie did concern them and was to be applyed to them for their just reproof in as much as they were guilty of the same sins which the Prophet reproved in the antient Jews of his own time As it is written The place of Esay where it is written is Chap. 29. 13. But of the place and testimony it self I will speak afterward God willing Observ 1 Observ 1. In that our Saviour doth commend and shew his approbation of this testimony of the Prophet Esay which he alledgeth against the Scribes and Pharisees that so it might carry the more credit and sway with them and be the more powerfull to convince their consciences Hence gather That it is good for Ministers of the Word in alledging testimonies and places of Scripture for confirmation or illustration of those Points which they deliver to give some speciall places of Scripture which are fit for those purposes unto which they are alledged and especially when they are such places as are of great use for the People and do very nearly concern them to take speciall notice of Not that the Word of God in it self hath need of Man's testimony or commendation for it hath Authority from God alone whose Word it is but because the testimony and commendation of Men especially such as are of eminent Gifts and Places in the Church is sometimes a good motive unto others the sooner and more readily to imbrace the Doctrine of the Word of God The like may be said of alledging the testimonies of humane Writers when there is just and fit occasion offered to alledge any such as sometimes there may be it is good in alledging them to give some commendation of the testimony that is alledged or of the Author of it that so it may carry the more credit and authority with those that hear it alledged So Paul Tit. 1. 13. alledging the testimony of the Heathen Poet Epimenides against the Cretians saith of it This witness is true Observ 2 Observ 2. Further we learn That the Doctrine of the written Word of God concerneth not onely such as lived in the times when the severall Books of Scripture were first written but even all others that were to be born and to live afterward unto the end of the World Our Saviour here tells the Scribes and Pharisees that Esay Prophecyed of them c. Rom. 15. 4. Whatsoever things were written afore time were written for our Learning c. Rom. 4. 23. The Apostle alledging that Text Gen. 15. touching the Lord's imputing of Righteousnesse to Abraham saith That it was not written for his sake alone but for us also to whom it shall be imputed if we believe on Him c. So 1 Cor. 10. 11. having mentioned the examples of God's Judgments upon the old Israelites recorded in the Books of Exodus and of Numbers he added this
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
and more accomplished as they are foretold 5. The unpartiall dealing of the Writers of Scripture not sparing their dearest frineds nor themselves in setting down their faults and frailties Moses recordeth his own sins and the sins of Aaron and Miriam his Brother and Sister So David Paul c. 6. The admirable providence of God seen in the preservation of all the Books of Scripture in all Ages hitherto notwithstanding the means used by Tyrants and Persecuters to abolish them 7. The manner of Style in which the Scriptures are Written which is full of Divine Majesty though expressed in plain words for the most part being such a Style as none could ever or can at this day expresse by imitation And though some of those which wrote the Apocryphall Books as Ecclesiasticus c. did much strive unto it yet they came far short thereof 8. Lastly The constancy and resoluteness of so many Martyrs in all Ages suffering for the Profession of the Doctrine of the Scriptures even to the shedding of their Blood and losse of their Lives yea they suffered most exquisite torments c. Now by these evidences of the Authority of the Scriptures being drawn from the Scriptures themselves we may see the error of Papists teaching that the authority of the Scripture dependeth on the testimony of the Church without which they say we cannot know them to be the Word of God But this is false for although we deny not but that the testimony of the Church approving the severall Books of Scripture and declaring them to be of Divine Authority is of great force to confirm and settle our perswasion of the same Divine Authority of them yet we see it is clear by that which hath been spoken that there is sufficient light of Divine Authority and Majesty shining in the Scriptures themselves to prove and manifest them to be of God even without the testimony of the Church Vse 1 Vse 1. See how great is the sin of such as contemn or set leight by the Scriptures or have not the Doctrine of them in high accompt as Papists and other profane persons c. 1 Thess 4. 8. He that despiseth those things which we write despiseth not Man but God Vse 2 Vse 2. See the truth and certainty of Christian Religion being grounded on the Doctrine of the Scriptures which is from God himself given by immediate inspiration This should stablish us more and more in the constant profession and practice of this onely true Religion in Life and Death Use 3 Use 3. To teach us highly to esteem and reverence the sacred Scriptures above all Books in the World as being most excellent in regard of the Divine and heavenly matter and manner of writing being indited by the Spirit of God and after a sort written as it were with his own finger c. Vse 4 Use 4. To stir up and provoke our diligence in the study of this Book of God by reading and meditation in it Day and Night as it is Psal 1. Joh. 5. 39. Search the Scriptures c. Col. 3. 16. Let the Word of God dwell in you richly c. This Book alone is able to make us wise to Salvation to give wisdom to the simple It is the Letter of the Creator to the Creature as Gregory said of it If we read other Writings of holy and learned men with such delight how much more should we never be weary of reading and studying this Book of God c. And if we be so delighted with reading a Friend's Letter c. So much of our Saviour's manner of alledging the two precepts of the Law of God in that he alledgeth them under the name of Moses the Pen-man of the Law thereby to commend to us the Divine Authority of the Books of Moses Now to speak of the matter of the Precepts And first of the first which is precept of the Morall Law being the very Words of the fifth Commandement Honour thy Father and Mother In the words are two things Contained 1. A Duty enjoyned which is to yield Honour 2. The Persons to whom To Father and Mother The Commandement as it is set down by Moses Exod. 20. and Deut. 5. is of very large extent comprehending the Duties of all Inferiors toward Superiors and by consequence also the Duties of all Superiors towards Inferiors as I have heretofore shewed you when I interpreted the Commandements at large unto you but I will not here take the words in that large sense but speak of them onely so far as they concern the Duties of Children towards their naturall Parents according to the expresse and proper signification of the words and according to the scope of our Saviour's alledging them in this place By Honour understand all Duties which are required of Children toward their Naturall Parents one Principall is named for all and this fitly named because all other Duties ought to come from an honourable respect and reverent affection toward Parents and to be joyned therewith in regard of the Authority given of God unto Parents over their Children By Father and Mother understand naturall Parents And both are named to shew that Honour must be performed to both as well to the Mother as to the Father and that she ought not to be despised or lesse honoured in regard of her Sex being the weaker Vessel Yet the Father is first named to shew his preheminence over the Mother both in regard of Sex and in regard of Authority being the Head of his Wife and so to be honoured and respected in the first place by the Child or Children of them both Object Object Matth. 23 9. Call no man Father upon Earth c. Answ Answ 1. That is to say in that sense and respect as we call God our Father who is so by Creation and by Regeneration and Adoption in Christ and whose Authority over us his Children is absolute as well in respect of our Soul and Conscience as of our Body and outward Man 2. Our Saviour there reproveth the Ambition of Scribes and Pharisees affecting such honourable Titles out of Vain-glory. Therefore our Saviour meaneth that we should call none Father in such sort as the Pharisees desired to be called Fathers c. that is to say in way of flattery or soothing them up and feeding their Ambitious humour So much of the sense of the words Now to the matter to be handled out of them And first of the Duty of Children which is to honour their Parents understanding by Honour as hath bin said all Duties which they owe to Parents which Duties may be referred unto four generall Heads 1. Love 2. Reverence 3. Obedience 4. Thankfullness Of these in order distinctly The first is Love not an ordinary but an entire and speciall kind of Love to Parents as being most near and dear unto them by bond of Nature in that from them Children do receive their Beeing The light of Nature teacheth this as our Saviour Christ seemeth
appears in that our Saviour threatens that he will be ashamed of such at his second coming Therefore Paul gives special warning to Timothy to take heed of this Sin of being ashamed of the testimony of the Lord that is of the Profession and Preaching of the Gospel before men 2 Tim. 1. 8. Be not thou ashamed c. This was the sin of Nicodemus that he was ashamed to profess Christ openly before men and therefore he came to him in the night lest he should be seen Joh. 3. 2. It was also the Sin of those Rulers mentioned Joh. 12. 42. who believed on Christ but durst not confess him lest they should be shamed by being put out of the Synagogue For they loved the praise of men c. and this is there noted as a great fault and sin in them Reas 1 Reas 1. To make outward profession of Christ and his Word before men is a especial duty required of all Christians as we have before heard Therefore to be ashamed to do it is a great sin Reas 2 Reas 2. It is a great dishonour to Christ and disgrace to his Word and Doctrine for any to be ashamed of professing Him or his Word before Men and consequently a great sin As for a Souldier to be ashamed of his Captains or a Servant of his Master c. Use 1 Vse 1. To reprove such as are guilty of this sin of being ashamed of professing Christ or his Word before Men Some are afraid they shall be mocked or counted Puritans c. No small or leight sin but hainous Our Saviour threatens to be ashamed of such at the Day of Judgment This sin alone therefore is enough to condemn a man at that Day if it be not repented of Such also are reproved here who are ashamed to give accompt of Faith being required by such as have Authority over them as by Pastors Parents c. Such of younger sort who are ashamed to answer questions of Carechism c. Such also as are ashamed to pray read conferr of the Scriptures before others c. Use 2 Vse 2. For admonition to take heed of this great sin of being ashamed of Christ and his Word before Men. Let not fear of worldly shame hinder us in this Duty of professing Christ and the Gospel of Christ before Men when we are called so to do Be content to suffer any shame or disgrace in the World rather then deny Christ or not confess Him and his Truth c. Remedies against this Sin 1. Consider the dignity and excellency of Christ and of his Word how worthy they are to be professed by us The dignity of Christ in that he is the Son of God and true Messiah our onely Saviour and Redeemer c. The dignity of the Word of Christ in that it is the onely Word of Life and Doctrine of Salvation c. Therefore it is no shame but a great honour to be a professour of Christ and of the Gospel If it be an honour for the Servant of some Noble man or Prince to profess his Master's name much more for a Christian c. Paul Gloryed in the Cross of Christ Gal. 6. 14. that is in the profession of Christ Crucified And he often calls himself a Servant of Jesus Christ 2. Look at the examples of the Saints and Faithful who have not been ashamed of professing Christ and his Word before men when they were called to it Paul Rom. 1. 16. I am not ashamed of the Gospel c. David Psal 119. 46. not ashamed to speak of God's Testimonies before Kings The Martrys were not ashamed to confesse Christ and his Truth before their Adversaries These we must imitate not being ashamed to profess Christ and his Word yea to suffer for this profession if need be 1 Pet. 4. 16. If any suffer as a Christian let him not be ashamed but Glorifie God in this behalf 3. Consider that Christ our Saviour was not ashamed to dye and suffer the wrath of God and cursed Death of the Crosse for our sins Hebr. 12. 2. He endured the Cross despising the shame c. Therefore we are not to be ashamed to confesse Him and his Truth though with hazzard of Life c. Despise all shame that may be cast on us for the Name of Christ 4. The Wicked are not ashamed to commit sin they are not ashamed to deny and dishonour Christ and his Truth Esay 3. 9. They declare their sins and hide them not c. And shall we be ashamed of professing Christ and his Truth both by Word and Deed c 5. Lastly Consider the danger of being ashamed to confesse Christ or his Truth He will be ashamed of such at his second coming c. But of this afterward Mark 8. 38. Whosoever therefore shall be ashamed of Me c. Febr. 5. 1625. NOW followeth the occasion of this sin of being ashamed of Christ c. The profane and wicked People or Persons amongst which they lived Described by a twofold property or attribute 1. Adulterous Generation 2. Sinfull The meaning In this Adulterous Generation c. Or amongst this Adulterous Generation He seemeth principally to understand the wicked Nation of the Jews as they were at that Time especially the Scribes and Pharisees with such other who were greatest Enemies of Christ and the Gospel The more probable because he had before called them thus Matth. 12. 39. An evil and adulterous Generation seeketh a Sign c. So the words contain a sharp reproof of the Jews indirectly yet this is further to be extended to all other profane and wicked Nations or People amongst which the Disciples of Christ or any other good Christians should live at any Time Generation Put here for a Naturall Stock Progeny or Posterity Adulterous Generation That is a degenerate spurious or bastardly Brood or Progeny such as were not the true and lawfull Posterity of those whose Posterity they professed and boasted themselves to be that is to say of Abraham Israel and the other Patriarchs and Fathers in the old Testament Joh. 8. 39. They boasted That Abraham was their Father Therefore our Saviour here to convince their Hypocrisie calls them an Adulterous Generation that is a bastardly Brood to shew That although they were by natural Birth descended of Abraham and the other holy Fathers yet they were not the true and lawful Posterity of those Ancestors in regard of spirituall Birth because they did not walk in the steps of the Faith of Abraham and the Fathers but were Unbelievers neither did they do the Works of Abraham that is they lived not holily and uprightly as he did but profanely and wickedly therefore he calls them a sinfull Generation So Joh. 8. 39. If ye were Abrahams Children ye would do the Works of Abraham And he does not call them Adulterous Children but an Adulterous and sinfull Generation implying that not onely themselves but their next and immediate Parents and Ancestors were degenerated
herein that we should not suffer fear of shame or disgrace to hinder us from so doing Though the Disciples at this time could not but be ashamed of their weakness and unability to work the Miracle yet this hindred them not from coming to Christ in private to seek resolution from him in the matter they doubted of Act. 8. 34. the Eunuch though a man of great place and authority yet was not ashamed to enquire of Philip touching the meaning of a place of Scripture See Act. 18. 26. Use Use See the fault of those who are ashamed to propound or open their doubts or cases of Conscience unto others to seek resolution from them therein thinking that it is or may be some disgrace to them but it is no disgrace at all to learn any good thing of those that are able and fit to teach us Therefore such as are ashamed to ask Questions in Religion and to move cases of Conscience to those that are able to resolve them are herein their own Enemies depriving themselves of that benefit of Knowledge and Comfort which they might by that means reap by others Of the second The time and place when and where they moved this Question to Christ viz. When he was come into the House they asked him privately c. Observ Observ We should take the best opportunities of time and place to confer with others and to seek Instruction and Resolution in those things we doubt of in matters of Religion and in questions and cases of Conscience We should make choice of such times to enquire and learn of others when they are most free and at liberty to instruct and resolve us and when we may with most convenience seek to them and learn of them The Disciples used to come to Christ in private to be resolved in their doubts and to learn those things they were yet ignorant of And Act. 8. 31. when Philip joyned himself near to the Chariot of the Eunuch and hearing him read the Prophet Esay asked of him whether he understood what he read hereupon the Eunuch took the opportunity of time and place to seek further Instruction from Philip. 1 Cor. 14. 35. If Women will learn let them ask their Husbands at home c. that being the fittest time and place for them to confer with their Husbands for private Instruction Mark 9. 29. And he said unto them This kind can come forth c. June 17. 1627. NOW followeth Christ's Answer to the Disciples Question Ver. 29. And he said unto them this kind can come forth c. Here St. Mark according to his accustomed briefness mentioneth onely the latter cause omitting the former This kind viz. of evil Spirits or Devils Quest Quest What kind doth our Saviour mean Answ Answ Some think he understandeth that particular kind of Devils which usually possessed lunatick Persons such as this Child was But it is more probable that he meaneth rather in general such a kind of Devils as is most malicious cruel and outragious and withal such as by God's permission hath for long time held possession in the bodies of those into whom they are entred such as this evil Spirit was with which this Child was possessed even from his Infancy Can come forth by nothing but by Prayer c. that is cannot be dispossessed or cast out by any other means without Prayer and Fasting By Prayer understand extraordinary and most fervent Prayer proceeding from fervent Faith as appeareth in that our Saviour joyneth Fasting with it as a help to stir up the fervency of it By Fasting Understand a religious Fasting which is an Abstinence or refraining from bodily Food and other Comforts of this life for a time for the better stirring up of us to fervency in Prayer But more of this afterward By comparing this place of Mark with Matth. 17. 20. 21. it may appear that our Saviour in this his Answer to the Disciples did alledge a two-fold cause why they could not cast out the Devil 1. Their Unbelief or Weakness of Faith 2. The difficulty of casting out this kind of Devil being such as could not not be cast out without Prayer and Fasting which because the Disciples either could not conveniently or did not at this time use they could not cast out the Devil The difficulty of casting out this kind of evil Spirits is set forth by two things 1. By their Nature and Quality This kind 2. By the extraordinary means required to cast them out viz. Prayer amplified by the Adjunct Fasting Quest Quest Our Saviour Matth. 17. 20. requireth onely Faith in them for the working of the greatest Miracles why then doth he now affirm that this kind of Devils could not be cast out without prayer and fasting Answ Answ In requiring Faith he doth not exclude prayer but include it as an inseperable effect of Faith and a special means to excite and stir it up the more And because he speaketh here of a most malicious kind of Devils which were so hard to be cast out therefore he requireth not onely prayer but extraordinary and most fervent prayer joyned with fasting thereby implying what kind of Faith was required viz. A powerfull and effectuall Faith c. In the words consider two things 1. The distinct nature of this evil Spirit being so malicious c. 2. The means required to cast him out Prayer not ordinary but extraordinary with fasting Observ 1 Of the first Observ 1. Hence gather That although the evil Angels or Devils are all of them most wicked and malicious Enemies of mankind yet some of them do exceed others in malice and wickedness at least they do more exercise and shew their wickedness and malice by God's permission and sufferance As there is difference of Power and Authority amongst the Devils for there is Beelzebub the Prince of Devils and there are others that are his Underlings or Inferior Vassalls and Slaves So it is probable also That there is a difference amongst them in regard of malice and wickedness Though in themselves they are all alike malicious yet God doth more restrain this malice in some than in others Matth. 12. 45. The unclean Spirit being gone out of a man and afterwards seeking to enter in again is said to take with him seven other Spirits more wicked then himself c. Vide Lys Harmon Observ 2 Observ 2. Where the Devil hath held possession for long time he is so much the more hardly dispossessed and cast out So here having possessed the body of this child from his Infancy he could not be cast out by the Disciples without prayer and fasting True also of such as have been Spiritually possessed by him for long time who have long lived in Sin c. Jer. 13. 23. Vse Use Beware of custom in Sin c. Of the second The means of casting out this kind Prayer c. Observ 1 Observ 1. Our Saviour shews here That prayer unto God was necessary to have been
to our Saviour to put this case of conscience to him Whether lawfull for a man c. but under this pretence they did hide a malicious intent and purpose to tempt our Saviour and to entrap him by his answer to them So at other times they used to cover and cloke their wicked purposes and practises with a shew of Religion and Holiness Matth. 23. 14. Ye devour widows houses and for a preâ—ence make long prayers c. Thus wicked Balaam Num. 23. 1 c. under pretence of offering a solemn Sacrifice and of going to consult with God did hide his wicked purpose of cursing Gods people Thus wicked Jezabel 1 King 21. under pretence of a Religious Fast caused Naboth to be falsly accused and put to death that Ahab might have his Vineyard Use Use Let this hypocritical and wicked practice be far from every one of us who professe to be the true servants of God Of all sins take heed of those that are practised under pretence of holiness and Religion Dissembled holiness is double iniquity It is a great sin and offence against God to defraud or oppresse others to speak evill of others or to slander and backbite others c. to wreck our malice or wrath against others these are every one of them great sins and offences against God but never so offensive and dishonourable to God as when they are practised under a colour and shew of holiness Religion or zeal for Gods glory For the more excellent a thing true Religion and Zeal is the more haynous and odious is it before God for any to abuse it as a cloke and cover for sin Let every one therefore fear and take heed of this high degree of hypocrisie and wickedness as being most odious to God and Man Mark 10. 3 4. And he answered and said unto them What did Moses command you Febr. 3. 1627. OF the first part of the Disputation between our Saviour and the Pharisees touching divorcement of Wives we have heard Verse 2. namely of the question propounded by them unto our Saviour touching this matter Whether it were lawful for a man to put away his Wife viz. for such small causes or occasions of dislike or discontent for which the custome of the Jewes in those times was to put away their Wives Now followes the second part of the disputation viz. our Saviour's answer to that question of the Pharisees which answer is made by way of propounding another question to him demanding of them what Moses did command them touching this matter Verse 3. He answered and said unto them What did Moses c. That is What is the written Law of Moses or rather of God by Moses touching divorcing or putting away of Wives Now this question he asketh of them not that he was ignorant of the Law of Moses touching this matter but because they propounded the question to tempt and entrap him and so to bring him into disgrace and dislike or hatred with the people therefore to prevent this their malicious purpose he doth not give them a direct answer presently in his own name but refers them for an answer to the Law of Moses that is to the authority of the Scriptures and the rather because they professed great knowledg in the Law of Moses and that they did highly esteem of the same And this he did also to give occasion by this question to further conference and discussing of the matter Quest Quest Why doth our Saviour answer them at all seeing he knew them to be grosse hypocrites and malicious enemies and therefore as it may seem to be unworthy of an answer Answ Answ 1. To convince and stop their mouths and lest by his silence he should give them occasion to insult over him as if he either could not or durst not answer them according to that of Solomon Prov. 26. 5. Answer a fool according to his folly lest he be wise in his own conceit 2. For the better informing of the multitude and of his own disciples being present touching this matter and the rather because his disciples were as yet to seek and not thoroughly resolved in it as appeareth by their asking him again of it afterward in the house Verse 10. Therefore our Saviour in answering these Pharisees had not so much respect to them as to the good and edification of his Disciples and the multitude who were teachable Observ 1 Observ 1. Though it be not alwayes fit to answer profane and wicked men which are open and known enemies of Religion when they propound captioâ—s questions to us about matters of Religion onely to entrap and ensnare us for sometimes silence is the best answer to such as Solomon saith Prov. 26. 4. Answer not a fool c And our Saviour forbids us to give holy things to dogs c. Matth. 7. yet sometimes it is expedient and necessary to answer such both for the convincing and stopping of their mouths and also for the benefit and good of others who perhaps are present at such times and may reap good by our answers and lastly for the discharge of our own conscience lest we should in such cases be wanting to the truth in giving testimony unto it Observ 2 Observ 2. In that our Saviour dealeth so wisely and circumspectly here in answering the captioâ—s question of the Pharisees not answering them directly in his own name lest he should minister occasion of cavilling to them but referring them to Moses Law for answer asking what Moses commanded in this caseâ— and so opposing their question with another question the better to convince them hence we are to learn the like wisdom and prudence in framing our answers to such malicious and crafty enemies of Religion if at any time they shall come upon us with such intricate captious and â—nsnaring questions seeking advantage against us to bring us into trouble or to bring us and the truth if self into disgrace Here we must remember to be wise as Serpents in answering such malicious and politick enemies of the truth and not onely in our answers but in all our conference with such to be careful and wise so to order it that we give them no advantage against our selves or the truth it self This wisdom our Saviour teacheth us here by his manner of answering these Pharisees coming to tempt him with a question So at other times as Matth. 22. 21. when they went about to entangle him by the question of paying tribute to Caesar he answered them so as they could take no advantage bidding them to give unto Caesar the things that were Caesars c. The like wisdom was practised by the Martyrs when they were brought before authority and their enemies went about to entrap them by captious questions c. Observ 3 Observ 3. In that our Saviour referreth these Pharisees here unto the written Law of Moses that is unto the Scriptures for answer to their question thereby he teacheth them and us that the
because he was preferred before them by their Father The cause was doubtless their ambitious minds being unwilling to have any preferred before themselves So Haman's ambition was the cause of his envy and displeasure against Mordecai Therefore Gal. 5. 26. Let us not be desirous of vain-glory provâ—king and envying one another Use See the hurt and danger of this sin of Ambition in that it hath such dangerous effects which should cause us the more to abhor this sin in our selves and others Mark 10. 42. But Jesus called them unto him c. July 5. 1629. NOw the Evangelist shews how our Saviour took occasion from the former indignation or displeasure of the 10 Disciples against James and John to instruct them all in the practice of true humility to disswade them from the sin of ambition For he perceiving them to be all tainted with this sin of ambition doth therefore take occasion to teach this Doctrine of humility to them all for which cause he calls them together unto him In the words consider two things 1. The Preparation used by our Saviour before he taught them this Doctrine in that he called them unto him 2. The Doctrine it self delivered to them consisting of two parts 1. A Dehortation from ambitious seeking after dignity and preheminence one above another which Dehortation he presseth upon them by example of the Rulers and great men amongst the Gentiles who did affect great dignity and preheminence above others whose example and practice he tells them they must not follow 2. A contrary exhortation to the practice of humility in submitting themselves as servants one to another which practice he urgeth upon them by his own example which they ought to follow Of the first The Preparative His calling them unto him which is especially to be understood of the ten Disciples spoken of immediately before who though they were present and not far off before yet now our Saviour calls them to come nearer unto him together with the other two which were James and John Now he thus called them unto him partly that they might the better hear what he should say unto them and partly to stir them up to take the more notice and to be the more affected with that which he was about to speak Observ 1 Observ 1. That our Saviour knew the secret indignation and displeasure which they conceived against Jâ—mes and John though there is no mention that they shewed their displeasure by any outward sign oâ— token Besides that they stood aloof from him at the time when they were so displeased yet our Saviour taking notice of their envious thoughts presently calls them to him c. Now this being so is an evidence of the Godhead of Christ But of this often before Observ 2 Observ 2. See here again the mild and gentle dealing of our Saviour with these ten Disciples in that he doth not sharply reprove them for their ambitious and envious thoughts one against another as he might have done they being so much faulty as they were but calls them lovingly unto him that he may in gentle manner dehort them from ambition and stir them up to the practice of humility c. So should we bear with the infirmities of otherâ— Rom. 15. 1. But of this also often before Now followeth the Doctrine or teaching it self And first His dehortation of them from ambitious desiring and seeking of dignity and preheminence one above another by example of the Rulers and great men among the Gentiles c. Where 1. He alledgeth to them the example and practice of those Rulers and great ones amongst the Gentiles appealing to their own knowledg touching the same Ye know saith he that they which are accounted or delight to rule over the Gentiles c. 2. He applyeth it to his purpose telling his Disciples that it must not be so with them At the beginning of ver 43. They which are accounted to rule c. Or they which think good to rule or which delight or are well pleased to rule This latter interpretation I take to be the best and fittest the words in the Original being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seemeth here to note out an ambitious affecting or desiring to bear rule or to be in authority above others To rule To exercise external and temporal authority over their subjects And in these first words our Saviour seemeth to speak properly of the chief and highest Rulers or Magistrates amongst the Gentiles viz. of their Kings and Princes as in the words following he speaketh rather of subordinate or inferiour Rulers So Matth. 20. 25. Ye know that the Princes of the Gentiles c. And Luke 22. 25. The Kings of the Gentiles c. Now by Gentiles understand here as in other places of Scripture all other Nations besides the Jews so called to distinguish them from the Nation of the Jews being the onely peculiar people of God in times of the old Testament whereas all other Nations were profane and excluded from Gods Covenant Ephes 2. Quest Quest Why doth he alledg the Rulers of the Gentiles c. Answ Answ 1. Because the Jews then had no King Soveraign or civil Governour c. 2. Because the sin of ambition most reigned amongst the Gentileâ— Exercise Lordship over them That is a soveraign power and authority in ruling over them And their great ones Such as are next in greatness of power and authority unto their Kings Princes or chief Rulers for here he seems to speak of subordinate Magistrates and Governours ut supra dictum Note here that our Saviour doth not condemn the use or exercise of civil Magistracy or Government amongst the Gentiles but their ambitious affecting desiring and seeking after such a dominion and Lordship over others And he alledgeth this example thereby to disswade his Disciples from this ambitious desire as also to forbid his Apostles being Ministers of the Gospell to take upon them any such externall power as the civill Rulers did Observ 1 Observ 1. The light of nature teacheth the necessity and use of civil Magistracy and Government in the Common-Wealth This appears in that the very Heathen and Gentiles who were guided onely by the light of nature had Rulers and Governours amongst them who did exercise authority and power over them neither doth our Saviour condemn this but approve of it yea so agreeable to the light of nature is the Office and Authority of Magistrates in the Common-wealth that we read of few or none of the heathen though never so rude and barbarous but they had some kind of Magistracy and Government amongst them And herein the light of nature doth agree with the light and Doctrine of the Word of God which also teacheth the necessity and use of Magistrates and Governours in the Common-wealth justifying their authority to be from God So Rom. 13. and elsewhere in Scripture Use Use To convince the gross errour of the Anabaptists denying the use and necessity of civill
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
rule upon which all Reformers of the Church should proceed viz. the authority of the Scriptures Thus should all that have a Calling to reform abuses in the Church as Magistrates Ministers c. They must have the Word of God for their ground and warrant and be able and ready to alledg it if need be and as occasion is offered against such abuses and disorders as do reign in the Church 2 Chron. 34. Josiah being to reform the Church enquired of the Lord and then caused the Book of the Law to be read in the audience of all the people Nehemiah chap. 13. when he would reform the profanation of the Sabbath alledgeth an example of Gods Judgment brought upon their Fathers for that sin So for the Reforming of the abuse of marrying strange Wives he alledgeth out of Scripture the example of Solomon who fell by that means Reason Reas The Church is the house of God 1 Tim. 3. 15. Therefore all things are to be ordered in it by warrant and direction from him that is the Master viz. from God And this direction he giveth only in his written Word Therefore are the Scriptures called Canonical because they are the Canon or Rule by which all things are to be ordered in the Church Use Use See how needfull it is for such as have a Calling to reform abuses in the Church to be well acquainted with the Scriptures c. But to come to the words themselves alledged here by our Saviour our of Esay 56. 7. My House shall be called c. The scope of the Prophet in these words is to foretell the Calling of the Gentiles and their uniting to the Church in these times of the New Testament as may appear by the circumstances of the place viz. ex praeced et seq ibid. Now this Calling of the Gentiles the Prophet foresheweth by mentioning one special effect or consequent of their Calling viz. their imbracing of the true worship of God and joyning with the true Church in performance of it and that in the most publick and solemn place appointed for it My house This is to be understood literally of the Temple at Jerusalâ—m being the principal place of Gods publick and solemn worship in those times of the Old Testament Called the house of God in that he chose it as a peculiar habitation to dwell in after a sort 1. By ordaining it to be the principal place of his most publick and solemn worship in times of the Old Testament 2 Chron. 7. 12. 2. By making a special and singular promise of his special presence in that place above all other places to hear the prayers and accept all other Religious services which his people should there perform unto him 2 Chron. 7. 15. Mine eyes shall be open and ears attent to the Prayer that is made in this place Mine eyes and heart are there perpetually Now withal by this house of God or Temple at Jerusalâ—m we are Typically to understand here every other publick or solemn place appointed for the publick worship of God in these times of the New Testament because the Temple at Jerusalem was a special type of all such publick places of Gods worship in these timeâ— Shall be called That is accounted and taken to be so indeed See Luke 19. 46. It is an Hebraism as Matth. 5. 9. Peacemakers shall be called Children of God that is they shall be truly accounted and taken so to be An house of Prayer That is a special place appointed for my publick and solemn worship Prayer being one special part of Gods publick worship is here named in stead of all other parts of it Synecdochice Of all Nations Or for all Nations as it is Esay 56. 7. which is all one in effect The meaning is that all other Nations as well as the Jews should acknowledg the Temple at Jerusalem to be the principal place of Gods publick and solemn worship and accordingly should gather and assemble themselves there to worship God which yet is not to be understood literally as if all Nations should indeed come or repair to the material Temple at Jerusalem to worship God there for this never came to pass but it is Typically and Mystically to be understood viz. that the elect of God of other Nations as well as of the Jews should in these times of the New Testament be called and gathered to the true Church typified by the Temple at Jerusalem and should be forward to joyn with the Church in the publick and solemn worship of God in the place appointed for it that is to say not onely in the Temple at Jerusalem but in every other place typified by that Temple wheresoever the Church should publickly worship God See Joh. 4. 21. The words being thus explained consider in them three things 1. The special title given to the Temple at Jerusalem and typically to every other publick place appointed for Gods publick worship in these times of the New Testament It is called the house of God and that by the mouth of God himself My House 2. The true end and use for which both the Temple in times of the Old Testament and every other place of Gods worship in these times of the New Testament typified by the Temple was and is Ordained of God viz. To be a house of Prayer that is a peculiar place for Gods publick worship 3. The generality of the persons who should in these times of the New Testament so esteem of the place of Gods publick worship as a house or place of Prayer and should use it accordingly viz. All Nations Gentiles as well as Jews Observ Of the first Observ In that the Temple at Jerusalem and typically every publick place appointed for Gods worship in these times of the New Testament is here called the House of God we may see the dignity and excellency of such places as are appointed for Gods publick worship in that the Lord doth esteem of every such place as his house or habitation where he may be said to dwell after a sort in that he hath promised in a more special manner to be present with his people being assembled in his Name to serve and worship him and there to hear their prayers and to accept of all their services duly performed to him As Jacob Geâ— 28. 19. called the place where God appeared to him Bethel that is the house of God So may every place appointed for Gods worship be called Bethel yea the Gate of heaven as he saith ver 17. because God dwelleth there in special manner manifesting the special presence of his Grace in hearing the Prayers and accepting the services of his people and that by vertue of his own promise Deut. 12. 5. The publick place which the Lord should chuse to put his name there is called his habitation And Psal 132. 13. The Lord hath chosen Sion he hath desired it for his habitation This is my rest for ever there will I dwell c. yea the
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