therefore we may as well be without Christ as without the Gospel preached See the necessity of this Ordinance of God and learn to make great account of this his mercy that we enjoy the freedom of the Gospel in the preaching whereof Christ Jesus himself with all his benefits is daily set forth unto us We cannot be sufficiently thankful for this unspeakable favour of God if we seriously think of it as we ought So much of the cheif Author and matter of the Gospel which is Christ Jesus Now followeth the Description of Christ by one special Title called The Son of God How Christ is the Son of God I shewed before in opening the words namely in this respect That he was from everlasting begotten of God the Father after an unspeakable manner Doct. Now in that Christ Jesus is the Son of God by eternal generation or begetting hence we gather That therefore he is true and very God as well as the Father or the Holy Ghost He is not a meer man but God as well as Man yea equal with the Father and Holy Ghost in respect of the divine Essence and nature Phil. 2. 6. Being in the form of God he thought it no robbery to be equal with God See also Joh. 1. 1. Reasons to prove that he is very God Reas 1 1. The essentiall properties of the divine Nature are given to him â—â— Eternity Esay 9. 6. The everlasting Father So also Omnipotency 〈…〉 the Almighty Reas 2 2. The 〈◊〉 or God are ascribed to him as the Creation of the World John 1. 3. Col. 1. 16. By him all things were created c. So also the Preservation of the World Heb. 1. 3. He beareth up all things by the word of his Power So he is said to forgive sins which is proper to God onely Reas 3 3. Divine worship is to be given to him even by the Angels themselves Heb. 1. 6. Let all the Angels worship him Act. 7. 59. Steven prayed to him Lord Jesus receive my Spirit Use 1 This confuteth all Hereticks that have denyed or do at this day deny the God-head of Christ as the Arrians Turks Jews and the like Use 2 Christ Jesus being true God is therefore an all-sufficient Saviour Heb. 7. 25. He is able perfectly to save them that come unto God by him by the power of his God-head he is well able to vanquish Death Hell Satan and all Enemies of our Salvation Further in that he is God as well as Man he is able to merit Forgiveness of sins God's Favour and Salvation it self for his elect and faithful ones for this Dignity of his person added vertue and efficacy to his death and sufferings in that he that dyed and suffered was the Son of God therefore Act. 20. 28. God is said to have purchased the Church with his own blood Again in that he is God as well as man he is able not onely to merit Salvation for his Elect but also actually to confer and bestow Salvation and all means of it upon them Joh. 10. 28. He gives eternal life to his sheep c. All this is matter of singular comfort to true Believers who know themselves to have part in Christ they are sure not to miss of Salvation Hell-gates cannot keep them from it seeing the Son of God himself is their all-sufficient Saviour Here then we must learn by faith to trust in this Son of God our powerful Saviour and to rely wholly upon him for Salvation and for all the parts and degrees and means of it seeking Salvation in none other but him onely who is made unto us of God Wisdom Righteousness Sanctification and Redemption 1 Cor. 1. 30. Mark 1. 2. As it is written in the Prophets Behold I send my Messenger before thy face which shall prepare thy way before thee HAving spoken of the Preface set before the History of John Baptist his publick Ministry in the former Verse Now we come to the History it self In which St. Mark layeth down three principal matters touching the Ministry of John First The ground or warrant of his Call to his Office namely The Writings of the Prophets Ver. 2. 3. Secondly The Execution of his Ministry in baptizing and preaching the Word Ver. 4. ver 7 8. Thirdly The Fruit and Effect of his Ministry Ver. 5. in that all the Land of Judea and they of Jerusalem went out to him c. which shews how effectual and powerful his Ministry was Touching the 1. Point namely The Ground or Testimonies of two Prophets Malachy and Esay which Testimonies are alledged by the Evangelist for the warranting and confirming of John's Ministry As it is written in the Prophets That is in the Writings or Books of the Prophet Malachy and of the Prophet Esay as we shall see when we come to the Testimonies themselves Now these words As it is written c. have Relation to the 4. verse following where it is said That John baptized and preached c. And it is all one as if the Evangelist had said thus In that John Baptist went before Christ to prepare the way for him by preaching and baptizing in taking this Office upon him and in executing it accordingly he did nothing but that which was agreeable to the Prophecies that went before of him by which it was foretold That he should be the Harbinger of Christ to prepare the way for him by his Ministry and Preaching And therefore by these Prophecies both his Calling to the Ministry and the Execution of it are sufficiently warranted Thus wee see the purpose of the Evangelist in alledging these Testimonies of the Prophets for the warranting of John's Ministry And here some things are to be observed for our Instruction before we come to the particular handling of these Testimonies alledged Obser 1 In that the Evangelist alledgeth the writings of the Prophets for the Ground and Warrant of John Baptist his Calling to the Ministry Hence we learn that whosoever takes on him the Office of a Minister must have his Ground and Warrant from the Word of God for so doing else he may not thrust himself into that holy Function Not that every Minister must have such special Warrant from express words of Scripture to justify his Calling as John had for he being an extraordinary Prophet and Minister of the Gospel his Calling to that Office was in special manner foretold by the Prophets in their Writings and so he had a special and extraordinary Warrant for it It cannot be that every ordinary Pastor or Minister of the Church in these times should shew such particular and special Warrant from express Scripture for his Calling to that Office Nevertheless every Minister must be able to shew the general Warrant of the Word of God for the proof and justifying of his entrance into that Calling Reas 1. Else he cannot look for the Blessing of God upon his Ministry 2. Nor for perfection 3. Nor do his duty cheerfully Quest When is
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
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
of this Testimony of the Prophet as they are found Isa 29. 13. from whence our Saviour citeth them and as they are here mentioned by the Evangelist We must know therefore that howsoever in the words there is some small difference yet if it be well considered there is no difference in the main matter and substance of the Testimony only our Saviour in alledging it doth further open and explain the Prophets meaning Touching the differences in the words One is that whereas the Prophet saith Their fear was taught by Precepts of men our Saviour here saith They worship him teaching for Doctrines mens Precepts But the sense is all one in substance for by fear the Prophet understandeth the Worship of God in general putting a part for the whole by a Synechdoche Another difference is that our Saviour here addeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original which signifies In vain But this is no addition to the matter and substance of the Testimony but only an opening and explaining of that which the Prophet darkly implyeth For although he do not say expresly that their Fearing or Worshipping of God was vain yet by reproving it he doth sufficiently imply that it was vain Observ Observ Here we may see that in alledging Scripture it is lawful sometimes to swarve from the express words of the Text so that there be no swarving from the matter and sense of those places that are alledged Though we may not add any thing to the matter and sense of Holy Scripture yet it is lawful sometimes in the alledging of a place of Scripture to add some words in way of Exposition of that which is alledged c. yea it is sometimes necessary and profitable to do this c. See Mat. 4. 10. But to come to the particular handling of those things which have been before propounded to speak of out of the words And first of the sin reproved by the Prophet viz. Their Superstition which is two-fold 1. In Doctrine 2. In Life and practise as hath been before said And the former of these was the ground and cause of the latter Their superstitious Practice in Worshipping God after mens Traditions was built upon their superstitious Doctrine in that they taught mens Precepts c. Teaching for Doctrines That is in stead of true and sound Doctrines warranted by the written Word of God The Commandments of men That is unwritten Traditions Customs and Ordinances of men devised without warrant from the Word of God Observ Observ In that their corrupt and superstitious Doctrine and Teaching of humane Traditions in stead of sound Doctrine is mentioned here as the Ground and Cause of their superstitious Worshipping of God Hence observe That the teaching of corrupt and unsound Doctrines in the Church is a main cause of unlawful and sinful Practices This was one great cause of many sins reigning amongst the People of the Jews in the times of the Old Testament because the Priest taught them amiss and the false Prophets misled them by erroneous Doctrine Isa 9. 16. The Leaders of this People cause them to err and they that are led of them are destroyed Jer. 50. 6. My People have been lost sheep their Shepherds have caused them to go astray c. See Matth. 15. 14. Se in our Saviour's time one main Cause of great Sins and Corruptions in life which reigned among the Jews was this That the Scribes and Pharisees were so corrupt and unsound in their Doctrine as may appear Mat. 5. So among the Papists at this day the corrupt Doctrine taught in that Church is the cause of so great profaness and wickedness of life as is seen among them Vse 1 Use 1. See then how dangerous it is for such as are called to be Teachers in the Church to teach or bring into the Church any corrupt or unsound Doctrines not warrantable by the Word of God This opens a gapp to Sin and unlawful Practices Let all Ministers therefore beware of this remembring that Matth. 5. 19. whosoever shall break one of the least Commandments and teach men so shall be called the least in the Kingdom of Heaven Corrupt Teachers sow the Seed from whence all evil fruits of profane and wicked life do spring Vse 2 Use 2. Admonition to Christians to beware of the Leaven of corrupt Doctrine lest by it they be drawn to errour in Practice Therefore try all things c. 1 Thess 5. 20. Vse 3 Use 3. Such as have sound Doctrine of the Word taught them ought to be thankful So much of their Superstition in Doctrine Now to speak of their Superstitious Practice They worshipped God according to humane Precepts Doctr. Doctr. Here observe that it is the property of superstitious Hypocrites to serve and worship God after the Precepts of men and not after the Word of God making humane Traditions Customs and Ordinances the Rule of God's Worship and not his own Word So did the old hypocritical Jews in the Prophet Esay's time as we see here and Isa 1. 12. it appears that they worshipped God not in such sort as he required but after their own Will and Superstitious Customs therefore he saith to them in way of Reproof when ye come to appear before me who hath required this at your hands to tread my Courts So the Scribes and Pharisees and other superstitious Jews in our Saviour's time worshipped God after the Tradition of their Ancestors and not after the Rule of the Word of God So our Saviour here chargeth them that in God's Worship they followed not the Doctrine of the written Word but their own and their Ancestors unwritten Precepts Col. 2. 20. The Apostle reproveth some in that Church for burdening themselves with humane Traditions in the Worship of God telling them That there is onely a Shew of Wisdom but no true Wisdom in the Observation of such Precepts of men without Warrant from the Word of God Reas Reas 1. Such superstitious Hypocrites are more careful to please men than God and more careful to be approved of men than of God therefore they rather make mens Precepts and Ordinances the Rule of their serving God than the Word of God 2. They rest only in the outward Worship of God and because in that alone they find no true contentment nor sound comfort and peace of Conscience therefore they forge and devise to themselves other wayes and means of worshipping God not prescribed of him in his Word that so in them they may if it be possible find contentment Vse 1 Vse 1. See what to judge of the Papists at this day worshipping God after their own Devices and unwritten Traditions Canons of Councils Pope's Decrees c. and not after the Prescript of the written Word of God they herein discover themselves to be superstitious Hypocrites like to these Jews reproved by the Prophet and like to the Scribes and Pharisees here reproved by our Saviour Christ The Scribes and Pharisees will never dy so long
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
guilty of this heinous sin of cursing or reviling their own Parents If any such be among you as I wish there be not let them take notice of their grievous and capital Sin and be moved to humble themselves to God speedily and in great measure for it a slight Repentance will not serve for so grievous a sin c. And let all Children hereafter fear to revile or curse their Parents yea let them beware of all Contempt of Parents though it be but in thought lest it make way to reviling words Eccles 10. 20. Curse not the King no not in thy thought c. So it may be said of Parents Vse 2 Use 2. If it be so grievous a sin to curse or revile natural Parents how much more fearful and hideous a sin is it for any to curse or blaspheme the Name of God their heavenly Father and if cursing of Parents be to be punished with death how much more doth Blasphemy of the Name of God worthily deserve this penalty See Levit. 24. Observ 2 Observ 2. See here what Punishment should by the Law of God be inflicted on such wicked Children as stick not to revile or curse their own Parents and that maliciously and wilfully They ought to be put to death for this heinous sin So the Law of God expresly injoyneth Exod. 21. Lev. 20. Yea it is not only said Such a one shall be put to death but He shall surely be put to death and his blood shall be upon him and our Saviour here ratifieth this judicial Law This also is implied by that of Solomon Prov. 20. 20. Who so curseth Father or Mother his Lamp shall be put out in obscure darkness and Prov. 30. 17. The eye that mocketh at his Father c. the Ravens of the Vally shall pick it out Reas Reas The Justice of God requireth that such as maliciously and wilfully revile and curse those by whose means they have received life and Beeing and the natural faculty of Speech should for this sin be deprived of life and beeing and so have all use of their tongues taken from them Use 1 Use 1. See then what to think of such wretched and ungracious Children who are guilty of this Sin They are unworthy to live upon the face of the Earth to see the light or breathe in the Aire if they be so wicked as to curse or revile those by whose means they came first to enjoy this life and to see the light of the Sun c. Worthy they are to have their tongues cut out of their heads yea to have their whole bodies deprived of life sense by the sword and power of the Magistrate And though in some Churches the Law of man and Power of the Magistrate doth not so take hold as it should do of such lewd Children to cut them off by death yet let them not presume of impunity for the Lord himself can and will in this case take vengeance into his own hands and bring them by some means or other to an untimely death in this World and in the World to come punish them with everlasting death if they do not speedily repent in great measure for so heinous and unnatural a sin as this is Use 2 Use 2. This should move us to wish and desire of God that this Law may take place and be executed in this Church for the terrour of all such ungracious Children See B. Babington on Exod. 21. 15. where he mentioneth the Testimony of a good Writer as he saith who saw one put to death in the Church of Tigurine who had cursed and reviled his Mother Mark 7. 11. But ye say If a man shall say to his Father and Mother It is Corban that is to say a Gift by whatsoever Mar. 24. 1621. thou mightest be profited by me He shall be free OUr Saviour in the 9th Verse charged the Scribes and Pharisees with the sin of rejecting God's Commandement for the keeping of their own Tradition Then from the 10th Verse unto the 14th he proveth that they did so by an example or instance given of two particular Precepts of the Law of God which they by their Tradition did make Voyd And 1. He alledgeth those Precepts of the Law of God Ver. 10. 2. He setteth down their contrary Tradition by which they abrogated the Law of God shewing how by it they made voyd the Precepts of God's written Law Ver. 11 12 13. And 1. He setteth down that particular Tradition by which they abrogated the foresaid Precepts of the Law 2. Sundry other Traditions Ver. 13. Of the Precepts of the Law of God alledged by our Saviour Ver. 10. I have spoken Now I am to speak of his alledging the contrary Tradition of the Scribes and Pharisees c. Where we are to consider 1. The Tradition it self alledged Ver 11. 2. The hurtfull and dangerous Effects and Consequents of that Tradition Which are two 1. That by it they hindred Children from doing Duty to Parents Ver. 12. 2. That by it they made the Word of God of none Effect Ver. 13. Touching the alledging of their Tradition Consider 1. The maner of alledging in these words But ye say 2. The matter or substance of it If a man say to his Father c. From the manner Observe That it is the property of false and corrupt Teachers to crosse and contradict the plain and expresse Doctrine of the Scriptures and the written Word of God So did these Scribes and Pharisees Whereas Moses or rather God himself by Moses saith Honour thy Father and Mother c. They on the contrary taught that in some case Children were not bound to honour Parents So Matth. 5. 43. the corrupt Teachers among the Jews taught that it was lawfull to hate their Enemies by which Doctrine they plainly crossed the Doctrine of the Law of God forbidding not onely hatred of Friends but even of Enemies as may appear by comparing Levit. 19. 17. with Deut. 23. 7. So at this Day the Popish Teachers do by their corrupt and false Doctrines crosse and contradict the written Word of God For example the Word of God saith Marriage is honourable in all c. Hebr. 13. But they say It is not honourable in Ministers of the Church but unlawfull The Word of God saith Every Creature of God is good being received with Thanksgiving 1 Tim. 4. 4. And again Eat whatsoever is sold in the Shambles 1 Cor. 10. 25. But they say It is a sin to eat Flesh-meat upon some Dayes and at some Times c. Christ at the Institution of the Lord's Supper said Drink ye all of this But they say The common People need not Drink of the Sacramentall Cup but onely the Priest Vse Use See how to know false and corrupt Teachers from true and sound examine their Doctrine by the Scriptures according to the rule prescribed 1 Thess 5. Try all things and see whether it agree therewith or whether it do crosse or
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
it self and to the envious Person Prov. 14. 30. Envy is the Rottenness of the Bones it wasteth the Body c. Job 5. 2. Envy stayeth the foolish and silly Ones In this respect this sin is said to be the most just of all other sins because it takes Vengeance on the Person that lives in it After this life God will punish it in Hell if it be not in time repented of Gal. 5. 21. Such as do the Works of the Flesh shall not inherit God's Kingdom 4. Consider that envy at others Prosperity is in Scripture threatned as a Curse against the wicked Psal 112. 9 10. The Horn of the Righteous shall be exalted with honour The Wicked shall see it and be grieved he shall gnash with his Teeth and melt away c. 5. Get true Christian Love into our hearts and labour to abound in it more and more for this will cause us to rejoyce in the good of others as in our own good and not to repine at it 1 Cor. 13. 4. Charity envyeth not 6. Lastly Labour to remove the main Cause of Envy as Pride and desire of Vain-Glory Pray unto God to mortify in us these carnal Lusts and to give us true Humility then shall we be kept from envying others good Seldom see we an humble man envious nor a proud man without Envy See Jam. 4. 5 6. and Gal. 5. 26. The eleventh Sin is Blasphemy or Evil-speaking as the word may be translated for it properly signifies any evill hurtful or reproachful Speech in general whether against God or Man But more particularly it is in Scripture used two wayes 1. Sometimes to signify such Speech as tends to the reproach and dishonour of God either directly or indirectly Thus it is most usually taken in Scripture for Blasphemy against God whereof there are sundry kinds especially these 1. When any Speech is uttered which tends to the reproach of the Nature and Essence of God or of any Person in the Trinity either derogating or taking from God what is due unto him or else attributing unto him any thing which is unfit or agreeth not unto his Majesty Thus Pharoah blasphemed Exod. 5. 2. when he asked Who is the Lord c. Thus the Jews blasphemed in calling Christ a Samaritan and affirming that he had a Devill c. So Julian calling him The Galilean 2. When any of the essential Attributes of God are denied or contemptibly spoken of as his Wisdom Power Justice c. See 2 King 7. 19. 3. When his proper Names and Titles are reproached by Word or Speech as either by using them leightly and vainly without due Reverence or by swearing leightly or prophanely by any of them 4. When any of his Works are reproachfully spoken of as his Works of Justice Mercy Creation Providence c. 5. When his holy Ordinances as his Word Sacraments c. are reproached any way in words Secondly The word Blasphemy in Scripture is sometimes referred unto men and is used to signify such evill Speech as tends to the hurt and disgrace of the Persons of men and to the Impeachment of their good name any way Tit. 3. 2. Speak evill of no man The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 1 Pet. 2. 1. Jam. 4. 11. Now of this kind of Blasphemy against men there are especially three kinds 1. Railing and reviling Speech which is a Degree of Murder as we have heard before 2. Scoffing and taunting Speeches uttered either privily or openly to the disgrace and vilifying of others Persons The Sin of profane Ismael called Persecution Gal. 4. 29. 3. Slandering and backbiting of others either by raising false Reports of others to the taking away of their good name or by uttering a truth with a mind to disgrace the person of another See 1 Sam. 24. 10. 1 Sam. 22. 9. in Doeg Levit. 19. 16. Thou shalt not walk about with Tales c. This is called whispering Rom. 1. 29. one sin condemned in those Heathen Now all these kinds of Blasphemy or evill Speaking both against God and Man may here be understood Remedies against this Sin 1. General against all kinds of it 2. Special against the distinct kinds of it General Remedies 1. Consider that our tongues are given us to bless God and Man and not to blaspheme c. See Jam. 3. 2. Pray unto God to set a watch before our mouths c. as David doth Psal 141. Special Remedies First To keep us from Blasphemy against God 1. Consider the heinousness of the Sin tending so directly to the Dishonour of God hence it was that this Sin was by the Law of God to be punished with death Levit. 24. 16. This Sin was so odious to the Jews that they did forbear to name it and therefore used the Name of Blessing in stead of Blaspheming See 1 King 21. 10. 2. Look at the grievous Judgments of God inflicted upon Blasphemers of his Name as upon Pharoah the Jews Julian c. 3. Labour for the true fear of God in our hearts which will cause us to sanctify the Name of God in our words and to abhor and tremble at the very thought of blasphemous Speeches Secondly To keep us from evil-speaking against men 1. Consider how great a hurt and wrong it is to hurt another in his good Name which is and ought to be most dear and precious to every one This is such a wrong as can very hardly or not at all be satisfied for It is far worse than to rob a man of his Mony Wealth c. because in this case Restitution is more easily made Besides that a man's Goods are nothing so dear to him as his good Name 2. Consider how unwilling we are that others should speak ill of us and how much we desire to be well-spoken of Therefore as we would have others speak of us so speak of them c. 3. Take away the causes of evil-speaking as Malice Envy rash and uncharitable suspitions of others c. 4. Labour for true Love in our hearts which will cause us to think and speak the best of others The twelfth sin is Pride which is two-fold 1. Against God 2. Against Man Pride against God is that haughtiness or loftiness of heart and mind whereby a man is lifted up in a high conceipt of his own Goodness Excellency or Greatness before God This was in Pharoah Exod. 5. Who is the Lord c. and in the Scribes and Pharisees who justified themselves before God So also in the Papists at this day Pride against Man is when there is a high conceipt of our selves joyned with contempt or vilifying of others as in that proud Pharisee Luke 18. Both these kinds of Pride may here be understood Further know that howsoever Pride be properly the sin of the heart yet it doth also outwardly discover it self in outward carriage as by lofty gesture high looks garish Apparel c. Remedies against this Sin 1. Consider the odiousness
great Multitudes The like we may observe in those errors with which the Church is at this Day infected as Popery Anabaptism Lutheranism Armianism c. The leaven of these at first did infect but few in comparison but afterwards spread further and further and so is apt to do still And daily experience shews how apt any error or false Doctrine once broached is to spread it self further It is like the Cloud which appeared to Elijah's Servant 1 King 18. 44. which at first was but about the breadth of a mans hand but soon after it overspead the whole Heavens Modicus error in principio in fine maximus Luther Vse 1 Use 1. See what cause for us carefully to shun and avoid the Corruption of Errors and false Doctrine and to beware of being tainted therewith seeing it is of such a Contagious Nature As we carefully shun Contagious Diseases so should we no less avoid the Contagion of Errors c. But of this before Use 2 Use 2. See by this how dangerous it is for any to be the first Broachers or Setters on Foot of Errors or false Doctrine seeing when it is one broached it is so apt to run and to spread it self further and further Take heed therefore of being the first Authors and Bringers in of Errors of false Doctrine This concerns all but especially Ministers That they beware of sowing the Seed of any corrupt Doctrine lest it spring up quickly and grow too fast c. Use 3 Use 3. See how needfull it is to resist and withstand Errors and false Doctrine betimes even when it first begins to be broached or set on Foot lest otherwise if it be at first received and get Head it do by degrees grow and spread further and further till it can be very hardly or not at all resisted Therefore it behoveth us every one in our Places to withstand Errors at the first but chiefly this concerns those that are in Place of Authority As Magistrates to resist Errors and false Doctrine at first by their Authority forbidding and restraining them from being taught And all Pastors and Ministers to withstand such Errors and false Doctrine at first by convincing and confuting the same out of the Word of God and by labouring more and more in their Ministery to maintain true and sound Doctrine and to establish the People therein This is the best way to withstand Errors and false Doctrine to crush it the Head when it first beginneth to spring up This leaven is betimes and at the first to be purged out before it spread too far c. Use 4 Use 4. This also shews how dangerous it is for us to converse familiarly and needlesly with such as are corrupted in their Judgment with the leaven of Errors or false Doctrine as Papists Arminians c. lest we be infected with the Contagion of their Errors and sowred with their leaven Take heed therefore c. In Scripâ—ure we are bid not onely to shun Errors and false Doctrine but also the false Teachers themselves as Matth. 7. 15. 2 Joh. ver 10. 1 Tim. 6. 5. Constantius the Emperour by the company of an Arian Presbyter was seduced to that Heresy Now followeth The manner of admonishing with a strait Charge c. He charged them Or straitly commanded them This he did by his absolute Authority c. Take heed beware That iâ— take great heed to your selves That ye be not infected with the leaven of their corrupt Doctrine This repetition or doubling of the Admonition was the more to quicken and stir up their care and heedfulnes in shunning the corrupt Doctrine and Opinion of the Pharisees and Herodians in regard of the great danger they were in otherwise to be tainted with that leaven Observ Observ Christians have need to use great care diligence and heedfulness in avoiding the leaven of corrupt Teachers that is their erroneous and false Doctrine by which they labour to infect others Therefore our Saviour warneth his Disciples with a double Caveat and gives them also a strait charge to keep themselves from the corrupt Doctrine and erroneous Opinion of the Pharisees and of Herod So Paul Acts 20. 28. warns the Elders of Ephesus again and again not onely to take heed to themselves and to their Flocks in regard of false Teachers which should arise among them but also to watch against such So Phil. 3. 2. Beware of Doggs beware of evil Workers beware of the Concision Reason Reason There is great danger of being infected with this leaven of corrupt Doctrine and erroneous Opinions of Men and that in sundry Respects As 1. In regard of the corruption of our Nature which makes us prone and forward to imbrace Errors rather than Truth and to Drink them in No Dough being so apt to take leaven as we by Nature to imbrace Errors 2. In regard of the great craft and subtilty of false Teachers to insinuate themselves and their errors into us 2 Cor. 11. 13. Deceiptfull Workers Eph. 4. 14. Compared to Teachers at Dice-play 3. In the regard of the subtilty and cunning of Satan whose Workmen and Ministers false Teachers are 2 Cor. 11 15. who laboureth all he can to spread the leaven of Errors and false Doctrine further and further Vse Use For Admonition to us to use all care diligence and watchfulness over our selves that we be not seduced or drawen away with errors and corrupt Doctrine of false Teachers especially to look to our selves in regard of the errors and corruptions in Doctrine which are rife in these our Times as the hereticall Doctrines of Papists the errors of the Lutherans Arminians Anabaptists Brownists and the like Great cause of heedfullness and watchfullness That we may be preserved from the leaven of so many corrupt and erroneous Doctrines which at this Day are taught and maintained by false Teachers and that whether we consider our Naturall proneness to believe and imbrace Errors rather than Truth or whether we consider the great cunning and deceiptfulness of false Teachers to seduce or the subtilty of Satan who sets them on work c. In all these Respects we had need be very wary in shunning the leaven of corrupt Doctrines If Christ's own Disciples had need to be so wary and were so straitly charged and warned then we much more who are in greater danger to be seduced Therefore let us be admonished to look well to our selves in this behalf To this end remember and put in practise the means before prescribed to keep us from being seduced by errors Pray unto God for Spirituall Wisdom c. Labour to be grounded in the Truth Search the Scriptures Try all Doctrines and Opinions by the written Word c. Mark 8. 16. And they reasoned among themselves c. Jan. 30. 1624. IN the former Verse ye heard of our Saviour's serious admonition given to his Disciples To take heed of the leaven of the Pharisees and of Herod or the Herodians and carefully to
and take notice in some measure of the contrary Errours and false Doctrines holden against the Truth and to shun and avoid the same They had not need to be strangers in the Scriptures nor yet to content themselves with a small and slender knowledge therein but to labour that the Word of God may dwell in them plenteously in all Wisdom Col. 3. 16. They had not need to be Babes in Knowledge or unskilful in the Word of Righteousness but to have their senses exercised in the Scriptures to discern good and evill to discern both truth and falshood by the light of the written Word Hebr. 5. 13. This therefore should stir up all sorts of Christians to the searching of the Scriptures and dilident study of the Word of God that they may not onely be grounded in knowledge of the Truth but able also to discern and avoid such damnable Errours and Heresies as are contrary to the truth and which tend to the overthrow of it Especially Ministers of the Word had need be well-studied in the Scriptures and to be mighty in them as Apollos was Act. 18. 24. else how shall they not only hold the Truth and teach it to others but also be able to discover and confute Errours and false Doctrine and to teach others how to shun and avoid the same He must be a Scribe well-instructed to the Kingdom of Heaven Mat. 13. 52. Now followeth the Answer of the Disciples They answered John the Baptist but some say Elias and others One of the Prophets They mention three several erroneous Opinions which were holden of Christ The first of those that thought him to be John the Baptist The second of those that thought him to be Elias the Prophet The 3d. of those that held him to be one of the other old Prophets risen again Luke 9. 19. Besides these there is also a fourth Opinion added Mat. 16. of those that held him to be the Prophet Jeremy But I will here speak only of the three former mentioned by St. Mark 1. Some held him to be John Baptist Of this Opinion was Herod the Tetrarch of Galilee as we heard before Chap. 6. for he having not long before beheaded John in Prison and afterward hearing of the Miracles wrought by Christ did out of the guiltiness of his Conscience begin to be perplexed and to fear that John Baptist was risen again from the dead and did those mighty Works And of the same Opinion were others also as appeareth Luke 9. 7. He was perplexed because it was said of some that John was risen from the dead c. 2. Some said He was Elias they thought that Elias the Prophet who was so long before taken up into Heaven was now returned to live upon Earth again Luke 9. 8. It was said of some that Elias had appeared For the better understanding hereof know that the Jews and particularly the Scribes in our Saviour's time held this opinion of Elias the Prophet that he was to return in Person and to live upon the Earth again before the coming of the Messiah Matth. 17. 10. Why say the Scribes that Elias must first came and Joh. 1. 21. They asked John Baptist whether he were Elias If he were not the Christ Now this erroneous conceipt was grounded upon a false exposition of a place of Scripture Mal. 4. 5. See before Chap. 6. 14 15 c. The same errour they still hold at this day 3. Others said He was one of the Prophets that is one of the old Prophets risen again ut suprà dictum Now in what sense or how some of the People did think Christ to be John Baptist risen again and others that he was one of the old Prophets risen again is somewhat doubtful But it seems most probable that the Jews in our Saviour's time were infected with that heathenish Errour of Pythagor as Plato and other Philosophers of the Gentiles which they held touching the transmigration of Souls that the Souls of men dying do pass from one body into another and so come to live upon Earth again after death in other new bodies Vide suprà Cap. 6. ver 14. c. And this is the more probable because the Jews are reported by their own Authors to hold the like opinion at this very day viz. that every man is born three several times and so that his Soul comes to live in three severall bodies one after another See Purchas his Pilgrimage page 182. Observ 1 Observ 1. That there have been in all Ages of the Church sundry different Sects and maintainers of Heresies and corrupt Opinions in matters of Religion Though there hath been alwayes and is but one truth yet are sundry Errours and corrupt Opinions held against the truth Thus in our Saviour's time there were sundry different Sects as the Pharisees Sadduces and Herodians all differing in Opinion and holding opposite Errours The Pharisees held many corrupt Traditions contrary to the written Word of God by which they made void the Word of God so far as lay in them as we heard before Chap. 7. The Sadduces denyed the Resurrection and held that there is neither Angel nor Spirit wherein they differed from the Pharisees Act. 23. 8. which was the cause of great dissension between those two Sects as appeareth Ver. 7. The Herodians were another Sect differing from both the former who held Herod the Great to be the Messiah as we heard before Ver. 15. of this Chapter Yea there were in our Saviour's time sundry different Sects and erroneous Opinions touching one and the same matter of Faith as here wee see that touching the Person of Christ there were sundry different Opinions and all false and erroneous Some holding him to be John Baptist some Elias c. So was it in the Apostles dayes afterward there were sundry different Sects and Errours maintained against the truth in matters of Religion as those Jews which held a necessity of Circumcision and other Ceremonies after the death of Christ also the Sect of the Nicolaitans holding Fornication to be no Sin who are mentioned Rev. 2. 6. Also Ebion and Cerinthus with their Followers who denied the God-head of Christ Also those that followed Simon Magus the Sorcerer in the City of Samaria holding him to be some extraordinary great Person and to be indued with Divine Power See Act. 8. 10. So afterward in succeeding Ages How many different Sects and Followers of corrupt Opinions in Religion do we read of in the times of the ancient Fathers St. Austin in his Book De Haeresibus reckoneth up the Errours of 90 several Sects or kinds of Hereticks which had been in severall Ages from the Apostles dayes until his own time So in these times of ours there are also many different Sects and maintainers of corrupt Opinions in matters of Religion as Turks Jews Papists Lutherans Anabaptists c. Reasons Reasons 1. God hath decreed to permit such different Heresies and Errours to be holden for the better
best means for the answering and deciding of all questions doubts or controversies about matters of Religion or Conscience is to have recourse unto the Scriptures or written Word of God and there to seek resolution This our Saviour here teacheth us So Matth. 22. 31. when the Sadduces moved that question to him about the resurrection he asketh them Whether they had not read that which God had spoken to them in his written Word touching that matter So Luke 10. 26. when a certain Lawyer or Scribe stood and tempted him with this question What he should do to inherit eternal life He answered him thus What is written in the Law How readest thou To this purpose is that Esay 8. 20. To the Law and to the Testimony c. Reas 1 Reason 1. The Scriptures are the onely absolute and perfect Rule given of God to direct us in all matters of Christian faith and practice 2 Tim. 3. 15. Able to make us wise unto salvation through faith which is in Christ Jesus And in the Verse following They are profitable for doctrine for reproof correction instruction in righteousness That the man of God may be perfect c. Therefore called Canonical c. Therefore in all doubts and questions of Religion whether touching faith or practice the best way to find resolution is to have recourse to this Canon and Rule of the Scripture and by it to examine and judge of the matters questioned Reas 2 Reas 2. The Scriptures are the supream and highest Judge of all Controversies as being the Voyce of God himself from whose sentence there is no appeal to be made Use 1 Use 1. See what wrong the Church of Rome doth unto the Laity as they call them or Common people in debarring them from reading the Scriptures for in so doing they shut them from the best and only means whereby they should seek resolution in all questions of Religion and Cases of Conscience which they are doubtful of at any time and so keep them still in grosse ignorance doubting and suspence of mind and judgment touching those things which concern their own salvation They are herein like unto those Lawyers or Scribes Luke 11. 52. who took away the Key of knowledg c. Vse 2 Use 2. To move us in all doubts and questions of Religion or Cases of Conscience which do arise either in our selves or between us and others ever to have recourse unto the Scriptuâ—es as the only Rule of faith and practice to direct and the supream and infallible Judg to determine of all Doubts and Controversies of Religion and Conscience needful to be decided and determined Consult with these heavenly Oracles â—â— God as they are called Rom. 3. 2. Make them the men of our counsel as David did Psal 119. Thus did the Ancient Fathers of the Church in all doubts and controversies of Faith arising as Austin lib. 2. de â—upt et concup ad Valer. cap. 33. This Controversie saith he to Julian the Pelagian depending between us requireth a Judge let Christ therefore judge and let the Apostle Paul judg with him c. And here see by the way how needful it is for all Christians to be well acquainted with the Scriptures and with the meaning of them for otherwise how shall they be able readily to have recourse to them for resolution in those matters of faith or practice which they are doubtful in at any time which should therefore stir up all to search the Scriptures diligently as our Saviour willeth the Jews Joh. 5. 39. not contenting themselves with the literal knowledg of them but seekiâ—g after the true sense and meaning of the Scriptures that so they may be the better able by them to examine and judg of such doubts and questions as do arise touching Christian faith or practice Now followeth the third part of this Disputation between our Saviour and the Pharisees touching Divorcement viz. their reply or answer unto our Saviour's former Demand touching the Law of Moses in this case To this they make answer Verse 4. affirming that Moses did permit or suffer the husband to wâ—â—te a Bill of Divorcement and so to put away his Wife This they affirm to be the Law of Moses touching divorcement of the Wife Now the particular Law of Moses which they do alledg or allude unto is that Deut. 24. 1 c. When a man hath taken a wife and married her and it come to passe that she find no favour in his eyes c. then let him write her a Bill of Divorcement and give it in her hand and send her out of his house This Law the Pharisees do alledg thereby to justifie the common practice of the Jews then in use which was to put away their Wives for leight causes and particularly in the case of dislike or hatred conceived against them as may appear Matth. 19. 7. where they urge this Law of Moses to this effect unto our Saviour But in alledging it to this end they do pervert the true scope and meaning of this Law which was not simply to approve or allow of such Divorces but only to permit and tolerate such Divorces for a time for the preventing of a greater evil as we shall see afterward For conceiving whereof we must observe That this Law of Moses as it is set down Deut. 24. doth consist of two parts 1. A Permission or toleration of divorcement or putting away of the Wife in the case of dislike or hatred conceived against her for some uncleanness or filthinesse found in her that is for some â—oul deformity or other great fault which he findeth in her though it be not the sin of fornication or adultery for of that Moses doth not there speak See Deut. 23. 14. In this case of hatred or dislike the Law permitteth or tollerateth the sending away of the Wife out of his house that is the putting of her away from living with him as his Wife See Matth. 19. 8. 2. A Precept or Commandment touching the manner of the husband's putting away his wife viz. that he should first write her a Bill of Divorcement and so put her away So it is expresly said in the Law Let him write her a Bill of divorcement c. which words are to be taken as a flat Precept enjoyning the husband to do this Where by the way we are to observe the fraud and cunning of these Pharisees in their manner of alledging this Law of Moses in that they do not distinguish these two parts of the Law that is to say the permission of divorcement and the Precept touching the bill of divorcement as they should have done but they confound these two sometimes calling both parts of the Law a permission as here they do and sometimes calling both by the name of a Commandement as they do Matth. 19. 7. whereas this Law of Moses was neither a Permission simply nor yet simply a Precept or Commandment but partly a Permission and partly a
malicious enemies with a further question thereby to put off and avoid their cavill and to prevent their malicious purpose of intrapping him The like wisdom he shewed at other times as in Chap. 12. Verse 15. in answering the question of the Pharisees and Herodians about giving Tribute to Caesar So Joh. 8. 6. And when he stood before the High-Priest and Pilate to be examined he refused to answer unto their malicious questions See Matth. 26. 27. and Joh. 19. Prov. 26. 4. Answer not a fool according to his folly c. Understand it of a profane and wicked fool which propounds malicious or captious questions to entrap others Silence is the best answer to such a one or else some indirect or obscure and dark answer which may serve to put off such a caviller or to oppose one question with another Here we are to remember and practise that Matth. 10. 16. Be wise as Serpents c. To this purpose is that of Hierom in Ezek. 14. Non meretur audire veritatem qui fraudulenter interrogat Gerard. harm 786. pag. Observ 2 Observ 2. Though he do not directly answer their malicious question yet he makes a kind of answer indirectly by putting another question to them and such a one as was sufficient if they would have understood it to resolve the matter and to convince them hence gather That although it be not alwayes necessary or fit to give a direct answer nor yet any answer at all sometimes to the questions of malicious cavillers yet it is also fit sometimes to make some kind of answer to such captious questions viz. so far forth as is necessary for the clearing of the truth and for the convincing of such Cavillers Prov. 26. 5. Answer a fool according to his folly lest he be wise in his own conceit And 1 Pet. 3. 15. Be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you c. If to every man then even to wicked enemies of the truth we are sometimes to give some answer c. Our Saviour Christ was not alwayes silent before Pilate c. Mark 11. 30. The baptism of John was it from heaven or of men NOw followeth the Answer it self Verse 30. by putting another question to them touching the Baptism or Ministery of John Baptist Whether it were from heaven c. Observ 1 Observ 1. In that our Saviour alledgeth the authority of John's Ministery to justifie his own Calling and authority for that is the scope and end of his alledging it hence gather That one main end of the Calling and Ministery of John Baptist was to declare and manifest the Calling and Authority of Christ himself by giving testimony to him That he was the true Messiah promised and sent from God to be the Saviour of the World For this was one main and principal part of John's Ministery to give this testimony of Christ That he was the Messiah and to stir up all men to believe in him if they would be saved Joh. 1. 6. There was a man sent from God whose name was John The same came for a witness to bear witness of the light that all men through him might believe and Joh. 5. 33. ye sent unto John and he bare witnesse of the truth Therefore Mal. 3. 1. it is said he should be sent as a Messenger or Harbingeer before-hand to prepare the way of Christ c. How did he this but by testifying that he was the Messiah and exhorting the people to believe in him as their Saviour Vse Vse To strengthen our faith in Christ by assuring us that he is indeed the Messiah and only Saviour of Mankind seeing John Baptist was called and sent of God of purpose to teach and preach this to the World yea it was the main end of the whole Office and Ministery of John to give witness to Christ that he was the Messiah and to perswade men to believe and rest on him alone for salvation Which therefore must teach and move us so to do remembring that Act. 4. 12. There is none other Name c. Observ 2 Observ 2. In that our Saviour here implyes that John's Ministery and Doctrine touching Christ the Messiah was from God and therefore to be believed and embraced which otherwise it should not have been hence gather That no Doctrine or Ministery is to be received and imbraced in the Church but that which is from God that is of Divine authority and not from men only Now that Doctrine or Ministery only may be said to be of God which is agreeable to the written Word of God and warranted by the same 1 Pet. 4. 11. If any man speak let him speak as the Oracles of God Now if Ministers must preach no other doctrine in the Church but such as is grounded on the Oracles and Word of God then the people ought to receive and embrace no other Use Use See then that we are not rashly to believe or embrace every Doctrine or Ministery which is or may be offered or obtruded to us in the Church by such as have an outward calling in it but we are first to try and examine whether it be of God or no that is whether it be agreeable to Scripture and to the written Word of God yea or no. If not we are to refuse and reject it yea to abhor and detest it Gal. 1. 8. Though we or an Angel from heaven should preach any other Gospel then that we have preached c. Therefore 1 Joh. 4. 1. we are bid not to believe every spirit but to try the spirits whether they be of God or no. And 1 Thess 5. 21. Prove all things c. Thus did the men of Beraea Act. 17. 11. Observ 3 Observ 3. In that our Saviour's asking here whether John's Baptism or Ministry was from heaven or of men doth thereby imply that it was indeed from heaven and not from men Hence gather the dignity and excellency of the Doctrine and Ministry of John Baptist that it was the Doctrine of God and was Preached and taught by Authority from God himself and not by mans Authority Therefore Luke 7. 30. The Doctrine or Ministry of John is called the counsell of God because it was ordained of God and was agreeable to his Counsell and Will And Joh. 1. 33. John sayes that God sent him to Baptize c. Quest Quest What Doctrine was it which John Preached Answ Answ The Doctrine of the Gospel touching Salvation by Christ consisting of two parts especially See after Vse 1 Use 1. How great a sin for any to despise this Doctrine c. Use 2 Use 2. To teach and move us undoubtedly to believe and imbrace the Doctrine which John Baptist Preached and taught as the Doctrine of God himself which was from heaven and not of men As the Thessalonians received the Doctrine of Paul 1 Thess 2. 13. not as the Word of man but of God
Martyrdom being strangled by some Heathen Marriners with a Cable-Rope and dragg'd about the City of Alexandria and then burnt to Ashes Which Story if it be true confutes the Popish Relation of Baronius and others who write that his Bones were stollen out of the Church at Alexandria by some Venetian Merchants in the Year of our Lord 820. and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bone-Reliques being before it seems miraculously educed out of their Ashes were laid up with great Veneration in that famous Structure dedicated to St. Mark at Venice But leaving our holy Author's Dust in the secret Chambers of God's omnipotent preserving Power I come in a few words to speak to the Gospel it self and treat a little of the Language wherein the Time of it's Exaration and the Scope of the Book And then I shall descend to the Commentary of this our reverend and grave Author upon it Some have thought it was written in Latine But the general Testimony of Antiquity doth contradict it Hierom in his Preface to the Four Evangelists dedicated to Pope Damasus faith expresly Graecum esse non dubium That without doubt all but Matthew were written originally in Greek With him also agrees the learned Bishop of Hippo in his first Book and second Chapter of the Consent of the Evangelists Horum sane quatuor solus Matthaeus Hebraeo scripsisse perhibetur Eloquio Caeteri Graece that all the rest but Matthew wrote in Greek Wherefore Bellarmin in his Tract of Ecclesiastical Writers concludes from these Fathers ingeniously That the Latine Copies of Mark are but Translations out of the Greek As for the Time of its Writing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set out by Scaliger and taken to be the Alexandrian Chronicle is the most proper Book from which we should deduce the time if it were there mentioned But all which that Digest of Years expresseth is that Mark came to preach the Gospel at Alexandria when Claudius Caesar and Kersianus were Consuls To let pass the mistake for Cajus Caligula and L. Apronianus Caesianus who were Consuls in the Year of Christ 38. It is now generally received that he wrote this Gospel before he went to Alexandria and then it must be within a few Years after our Lord's Death But I rather adhere to Eusebius in the second part of his Chronicle disertly setting down the 44th Year of Christ for his coming to that City to preach the Gospel which he had before newly received from Peter's Knowledg and Acquaintance with our Lord's Works and Miracles So that possibly about a Year before or more for we have no certain Foundation for the time was this Gospel penned The Scope of it as of all the Four is to evince the Humanity of our Lord That he was the Messiah prophesied of in the Holy Scriptures That he was the Son of God That he dyed a meritorious Death for his People the Elect of God with many other things too long to be here mentioned in this Praefatory piece but copiously and excellently handled in the ensuing Commentary The Author whereof was born in the famous County of Kent in the Lath of Scray in the Hundred of Selbrittenden in the Parish of Sandhurst near to Newenden where once stood a notable Town of the Britains called Anderida and fortified by the Romans as we find mentioned in the Notices of the Western Empire and garrisoned by a Band of Roman Souldiers called Abulci from whence possibly Apuldore a Neighbour-Market fetcht its Original Name His Parents were Godly and of untainted Reputation who though not of the highest rank yet neither were of the lowest of the People He went to the University of Cambridg as near as I can remember about the sixteenth Year of his Age and was admitted into Trinity-Colledg under the Name and Tuition of that most learned pious and justly renowned Servant of God Mr. Simon Aldrich who preached over the Epistle to the Hebrews and expounded the Ceremonial Law of Moses in a most heavenly and Evangelical manner A Tract which is yet extant in Manu-script and would doubtless prove of most eminent Service to the Church were it delivered from perishing by the Press But to proceed Our present Author was after some Proof of his learned abilities and diligence in study elected Schollar of that ample Foundation and continued in his Scholastical employments till after he had proceeded Master in Arts. The Entrance upon the high and honourable Function of the Ministry he undertook if I call to mind aright about the 24th Year of his Age being then placed in the Rectory of Bread not far West from Winchelsey in the County of Sussex where he spent the whole Remainder of his life being Pastor of that People 44 years In that place through the Lord 's gracious Blessing upon his Ministry he was notably Instrumental in the effecting of a very great Change upon the hearts and lives of the Inhabitants For whereas at the Initiation of his Work amongst them the People for the generality were very ignorant and profane he was a means under God not only to bring them to Civility and Knowledg but many of them also to an eminent pitch in Grace and Godliness It pleased the Lord to exercise this his Servant with sundry tryals and afflictions during his residence among them but none of them took him off from doing the Work of his great Lord and Master So intensely studious was he that having withdrawn himself as much as possibly he could from the Affairs and entangling Occasions of this World he conversed much with dead men in his Study delighting much in that learned Prison from whence his Soul was oft upon the Wing towards Heaven A man he was of great Reading and so constant and diligent in the Work of the Ministry that besides what of his Labours is visible in this Soul-fructifying Comment he preached over divers of the Psalms of David The whole 53d Chapter of Isaiah The Prophecy of Zephany The Epistle to the Ephesians The first Epistle to the Thessalonians The Epistle of James The Epistle of Jude entirely and compleatly Together with Sermons upon the Creed Lord's Prayer Decalogue and Sacraments The Disease which made its Preparative Assault upon him was an Arthritical Distemper in one of his Shoulders the pain whereof encreasing more and more upon him at length reduced him to a fatal Consumption of which he dyed in the 68th Year of his Age. His departure when once Death drew near was speedy and peaceable This Work as I understand at his first entrance upon it was designed for the Publick and prepared for the Press in his life-time But the Providence of God not seeing good that he should out-live the Emission of it therefore for the benefit of the Church some Schollars and Holy Men having viewed it judged it fit for a more general Service Upon whose Account and of divers other eminent Persons Heads of Houses and Doctors in Divinity together with several
learned Divines of both Universities and other parts of the Kingdom to the number of above 200 whose Names would be tedious and improper here to recite though to be seen in the hands of the Undertakers having expressed their earnest desire to promote the Publication of this faithful and solid Commentary It is now at length through the Goodness of God compleatly effected in the which I could do no less as a Brother than be Instrumental To whose Divine Blessing I humbly commend both Work and Reader only beg a few lines to spend upon the Comment it self Thou hast pious Reader exposed here to publick view I think the largest of all the Commentaries that have yet appeared in any Language upon any of the Evangelists As the Gospel it self entertains you with a Discourse of the Life of our Saviour so this Comment was the Work of the principal part of our Reverend Author's Life The Evangelist sets before you the heavenly Feast of the Covenant of Grace This Commentator servs it up with choise and Appetite-whetting Sawces It 's worth our lives to read it digest it exemplify it in a suitable Conversation There is a strain of spirituality runs through it that will render it very acceptable unto such whose holy senses are exercised in the things of God In handling of each parcel of this Holy Scripture after a clear Partition of the words he raiseth distinct and pertinent Observations puts forth every where as occasion requires notable Textual Intricacies and Inquiries which he solves judiciously and distinctly and yet with a neat desirable brevity without obscurity He seems utterly to disaffect all larded pompous and high-flown Expressions and aereal Terms He aims not at diserta but fortia not to level his design at Eloquent Trappings but strong and nervous Explications as Jerom once wrote to Nepotianus Docente te in Ecclesia non clamor Populi sed gemitus suscitet te Lachrymae Auditorum Laudes tuae sint When thou teachest in the Church let not the humming but the groaning of the People raise thy Affections The tears of the Auditors are the praises of the Minister There is scarce any material Point or practical Controversy that may not if I mistake not be found in this excellent Treasury of Divinity Many proper and obvious Objections every where almost raised and no less satisfied Multitudes of Cases of Conscience requisite for the daily use of all sorts of Christians pertinently discussed To instance in a few Here is handled the Minister's Warrant and Call to his holy Function and Office the manner of managing it to his own Comfort the honour of his High-Calling and the Edification of his People Here is discussed that Question When and in what Cases Confession of Sins may and must be made unto men As to Civil Callings How to know the Time when we ought to enter into them The Nature of spiritual Combates The true Apprehension of the state of Adoption How to discern the Devil's Suggestions from the Motions of our own corrupt Lusts The Purity of the Word of God What Comforts and Supports against the troubles of vain thoughts in Prayer How to know that we are sincere in the great and important matters of Religion In what respect either as to Order of Time or Nature or quo ad nos Repentance may be said or not be said to go before Faith Here is stated the difference between John's Baptism and Christ's The Questions about costly Apparel the plentiful Use of the Creatures the Duty of lifting up our Eyes and Hearts to Heaven before and after Meals by the Example of our Lord and what Knowledg the Saints shall have of each other in the Kingdom of Glory are all sweetly opened and pithily answered These 〈…〉 scatterings and gleanings of my present Observation to the vast Multitudes of useful practical spiritual Cases that are here almost in every Leaf in every Sermon held forth for the enlightning of the Understanding the rectifying the Conscience the resolving the doubtful the establishing the weak the comforting the Desolate the stating of Evidences of God's Love and the Administration of an abundant entrance into the Kingdom of our dear Lord and Saviour Jesus Christ That the Man of God may be perfect unto every good Work With Commendation therefore of these pious and holy Labours of Love unto the Dews of Zion and thy Soul unto the fructifying Influences of God who alone giveth encrease unto the planting of Paul and the watering of Apollos not willing to detain thee any longer from entring into this spiritual Mine of the Gold of Ophir I rest From my Study at Heaver in the County of Kent Septemb. 3. 1661. Thine in the Gospel of our Lord and Saviour J. Petter AN Alphabetical TABLE wherein is comprised the principal matter contained in the Commentary upon the Gospel of St. MARK A. Account ALL men must give an Account 905 Accusation Silence is the best Answer to a false Accusation 1403 False Accusation 1398 1399 The most innocent are sometimes falsly accused 781 Admonition When it should be severe 1434 1615 1616 Adoption It belongs onely to Believers 585 Derived by the Son-ship of Christ 911 Advice It should precede our Actions 278 Adultery Remedies against it 430 Affections When they are sincere 208 338 When they are inordinate they are an hindrance 218 Remedies against their inordinatenesse 218 Christians are not required to be altogether without them 137 Affliction 532 776 790 1317 1320 1349 1490 1491 1518 1519 1533 1539 1590 1604. Believers not exempt from it 124 128 272 239 Fasting should be used in time of Affliction 123 God sometimes seems not to observe the Affliction of his Children 241 244 379 In it we must trust in God 1535 Christ takes notice of the Affliction of his Servants 375 God sometimes deferrs help 377 God sometimes exerciseth his Servants with many Afflictions at once 382 442 802 916 917 It is often greatest when deliverance is near 383 The Church in this World is exercised with it 376 God exerciseth Faith with it 447 It encreaseth Faith 453 Christians should be prepared for it 514 534 539 1227 1281 1282 1286 Such as follow Christ must suffer it 538 787 Self-deniall a help to bear it 537 Prayer an Effect of it 803 Following Christ in it an evidence of love 1387 Prayer a Remedy against it 1319 God tryeth his People with it 41 210 God gives a happy issue to it 42 245 455 1328 Prayer a Duty in time of Affliction 85 148 803 804 807 1118 It is a stumbling-block to Hypocrites 212 Preservatives against the evil of it 213 1282 In it we are apt to distrust God 243 The benefit of it when sanctified 268 443 541 They come to Christians by Providence 360 1259 Difference between the Afflictions of the godly and the Afflictions of the wicked 370 The Circumstance of time sometimes aggravates it 374 It is twofold 376 Christ is present with us in them 383 Christ's
1341 Weakness It is a motive to prayer and watchfulness 1344 The cause of it 1345 Wicked 1397. 1475. 1505. 1513 Believers may be in their Company 114 Their diligence in sin 344. 342. 343. 391. 848. 921. 1239. 1240. 1574. 1357. 1364. 1404 Their malice against Ministers 876. 1429. 1430 Society of them is dangerous 981. 982. 1393. 1595 Why they persecute the Saints 1083 Christ 's second coming will be maâ—ter of terrour to them 1411 There is no society without them 1357 Their malice against the Saints 347. 605. 847. 940. 1471. 1096. 1098. 1388. 1202. 1203. 1449 God punishes his People by them 1104. 1382 God 's using them as Instruments doth not excuse their malice 1105 Unity amongst themselves in commâ—tting sin 141. 1359. 1456 The policy of the wicked 142. 608. 942. 1204. 1660. 1442 They are timerous in the practice of Sin 848. 1361 The love of sin doth blind them 1362 They resolve to commit sin 1363 They come to heighth of sin by degrees 1366 God limits their rage 939. 1379. The society of them is aâ—â—ccasion of sin 555. 1394. It is dangerous to receive benefits from them 1395 God confounds their plots 1399 They use to move captious Questions 1404. 1405 They seek to intise others 641. 1236. 1415. 1467 They abuse holy things in their discourses 1418 Their Cruelty 1418. 1471 They are more afraid of danger then sin 849. 881. 939. 944 They sometimes fear the Saints 849 They continue in sin 917 They grow worse and worse 918. 1473 They sin against knowledg 922 God will not alwayes spare them 928 They are incorrigible 938 They are impatient of reproof 939 God over-rules their Tongues 943 They are not the better for conviction 954 They have a carnal conception of heavenly matters 962 They are ambitious 1035 What keeps them from some sins 1204 They fear Men more then God 1205 They censure the best actions 114. 164. 1216 They delight in sin 1236. 1472 They are vile in God 's account 450 In them are often many good qualities 740 We may bear a kind of love to them 741 They may in time be called 775 We should not expose our selves to them 828 Their Children imitaâ—e them 324. 477 God sometimes permits them to their will against his Servants 605 We should be merciful to them notwithstanding their Sin 621 They resemble the Devil 633 It is a great affliction to fall into their hands 644 They preferr the World before Christ 262 They sometimes acknowledg the Graces of others 297. 1452 They ordinarily ascribe the Gifts of others to outward means 298 They contemn the Message of God 's Servants 302 Their sins pollute the Earth 315 God can make the insensible Creatures witnesses against it 316 They sometimes love God 's Châ—ldren 339 They sometimes restrain others from sin 340 They are sometimes affected with joy at the Ministry 341 They sometimes obey the Word 342. 1562 They think sin a light matter 347 They sometimes reluct against sin 347. 1474 They are sometimes very strict 119 They sow seeds of strife 120 Their malicious Cavils should not discorage us 134 They sin deliberately 1442 Wickedness Remedies against it 434 Will. A two-fold will in Christ 440. 1330 Wisdom The wisdom of Christ. 730 There is no wisdom against God 880. 953 Witness The evil of bearing false witness 1397 Who are false witnesses 1401 Wives It is a sin for Husbands to be cruel to them 703 The near union that ought to be between Man and Wife 707. 709 Love between Man and Wife 707 Women God sometimes gives much grace to them 441 Word of God Efficacy of it 245. 461. 851. It is a means to comfort in affliction 384 All do not profit by it that are affected with it 850 It is a Judgment to have it obscurely preached 894 It concerns all men in all times 397. 418 Authority of it 405 It was written by divine inspiration ibid. It is like seed 199 It is dangerous to hear it without affection 205 How it must be received into the heart 220. 221 It is not alike fruitful in all Hearers 223 Necessity of the knowledg of it 225 The efficicacy of it depends upon God 230 It works Grace by degrees 234 Those that taste it desire it 239 It is like Salt 688 The meanest People most embrace it 697 How to understand it 1606 Works Faith commends our good works 99 Christians shew their relation to Christ by them 181 Zeal commends our good Works 1225 Good Works 1227. They are sometimes rewarded in this life 1230 Works of God We should observe them 262 We should reverence them 294 We should not forget them 492 We should lay them to heart 107 We should admire them 852 They should make us act Faith 854 World Vanity of worldly Goods 1112. 1168. 1057 Seeking of it is dangerous to the Soul 550 Christians may hold a Temporal right and propriety 73 Worldling He is covetous 1214 He is unwilling to part with his possessions 752 Worship Duties of moral Obedience are better then Duties of outward Worship 1008 The dignity of places appointed for it 841 Spiritual Worship better then Outward 1008 Outward Ceremonies of Worship must give place to Charity 1009 Motives to be spiritual in it 399 Superstitious Worship is unprofitable 401 Wrath of God 1077. 1078 It smites sensless Creatures 1078 The grievousness of it 1145. 1311 Y. Youth YOung men should seek Christ. 726 1385. 1386 Z. Zeal 9. 156. 358. 839. 801. 819 IN the best it is not alwayes according to knowledg 1376 How far it should prevail with us 1054 Zeal for Christ 's Glory 150. 665. 1372 How we should shew it 819. 839 It is accounted folly by the World 162 It should accompany our performances 479 It commends a good Work 1225 It is an effect of Love 1226 We should not be ashamed of it 728 It sometimes grows cold 750 The meanest are most zealous 820 It doth not exempt us from sin 1392 It should be discreet 1566 A COMMENTARY VPON THE GOSPEL OF St. MARK Mark 1. 1. The beginning of the Gospel of Jesus Christ June 7. 1618. the Son of God THere is no Knowledge more necessary for Christians than the Knowledge of Christ and of those things which he hath done and suffered for us according to that of Paul 1 Cor. 2. 2. I esteemed not to know any thing amongst you save Jesus Christ and him crucified See also Joh. 17. 3. and Phil. 3. 8. Now among all other Books of holy Scripture there is none that doth so plainly and expresly set forth Christ unto us and the History of those things which he hath done and suffered for our Salvation as do the Writings of the Evangelists which were penned to this end Whereupon St. Austin calls the four Evangelists 〈…〉 Domini quibus per orbem vectus c. Lib. 1. de Consens Evang. cap. 7. For this cause I have resolved if the Lord 〈…〉 life and health so long to interpret unto
to confound the Mighty c. He was able by the Preaching of poor unlearned Fishermen and such like mean Persons to confute and confound the great learned Philosophers and wise Men of the World He was able by their Ministery to beat down Satans Kingdom insomuch that he is said to have fallen from Heaven like lightning at their Preaching By their Ministery he was able to convert the World and to Call many thousands in a short space to the Christian Faith In a word by these weak instruments and means the Lord effected greater matters then all the Kings and Monarchs in the World could do with all their Power So Josh 6. he overthrew Jericho by weak meanes The Lord brought great Plagues upon Pharoah by small meanes c. Use 1 Use 1. Admire this wonderfull Power of God which is so far above all means and able to bring so great things to passe for the good of his Church by so weak means and yield him the Glory and Praise of his Almighty Power Use 2 Use 2. See the reason why the Word preached by mortall men like our selves hath such powerfull effects being able to beat down Sin and Satan in men to regenerate men to convert and save them c. No marvail for God doth shew his Almighty Power in this his own Ordinance 1 Cor. 1. 21. It pleased God by the foolishness of Preaching c. Look not at the weakness of the means in appearance but remember God can work great matters by weak instruments and means Therefore despise not the means but use them conscionably and seek to God by prayer to accompany them with the powerfull work of his Spirit to make them effectuall Use 3 Use 3. Comfort for the Church in distresse when there is small means to help c. More particular Observations Observ 1 Observ 1. In that our Saviour gave such a name to Peter as might put him in mind of that strength of Faith that should be in him and such a name to the Sons of Zebedee as might put them in mind of their Duty which was to Preach the Word with zeal and power of the Spirit Hence gather That Parents should be carefull to give unto their Children such names as may teach and admonish them of good things especially such as may teach them piety and the fear of God Also such names as may put them in mind of the good examples of their religious Ancestors or of other holy Men and Women which we read of in Scripture or which we have heard of Thus Luke 1. 59. the Friends of Zachary and Elizabeth would have named John Baptist after his Fathers name but that his Father and Mother were moved by speciall instinct to call him John In the times of the Old Testament names were given either by Propheticall instinct or else according to some speciall events which happened about the time of their Birth In our Times it is fit to give usuall names so as they be such as may put the party in mind of Piety and Vertue Observ 2 Observ 2. In that our Saviour gave to Simon the Surname of Peter which signifies a Rock to shew the strength of that faith which he would give to him and to the rest of the Apostles Hence observe That great is the strength and power of that true justifying Faith which God gives unto his Elect it makes such as are indued with it like unto Peter that is Rocks able to withstand all adversary power that opposeth it self against them and their salvation 1 Pet. 2. 5. The rest of the Faithful are called living Stones c. Therefore Hebr. 3. 14. faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or subsistance or the Foundation by which we are upholden because it is that by which the Elect of God are inabled to stand against all enemies that oppose their Salvation 1. Joh. 5. 4. This is the Victory that overcometh the World even our Faith By the World there understand all things in the World that oppose against our Salvation as the Devil the Flesh wicked Men Afflictions c. Faith stands against them and overcometh them all Ephes 6. Faith is the Shield that quencheth all the fiery Darts of the Devil See also Hebr. 11. 33 c. The reason hereof is because true Faith uniteth Believers unto Christ and so doth not onely make them partners with him in that Victory which he hath obtained over their Spirituall Enemies but also it doth convey spirituall strength from Christ unto them whereby they are inabled to stand out against Satan the World and all Enemies that oppose their Salvation And hence it is That Matth. 16. 18. it is said The Gates of Hell shall never prevail against the true Church being by Faith united unto Christ and built upon him Use Use See by this the excellency and necessity of true Faith in Christ This is that grace that builds us upon Christ the true Rock of the Church and so makes us also living stones or Rocks like unto Peter inabling us constantly and couragiously to withstand all Spirituall Enemies that lift themselves up against our Salvation yea it makes us more then Conquerers over them Labour for this Grace of Faith which may joyn us to Christ and make us one with him Then shall we from him receive strength and power to stand against all Enemies of our Salvation This will make us like the House built on the Rock which though the Winds blow and the Rain fall and the Floods come and beat against it yet it stands firm and unmovable because it is built upon a Rock So shall it be with us if we have Faith in Christ yea though it be but a small measure of this grace like the grain of Mustard-seed yet if it be true Faith great is the power and strength of it able to make a Christian to stand like an invincible Rock against the assaults of all Spirituall Enemies Indeed it is to be granted that a Christians Faith may sometimes be dangerously shaken by the assaults of the Devil the World and the Flesh but it can never be wholly overturned or vanquished The prayer of Christ for Peter Luke 22. 32. is effectuall for all the Faithfull therefore though Satan may winnow them yet their Faith shall not fail So much of this Point Observ 3 Observ 3. And he surnamed them Boanerges c. Hence gather That Ministers of the Word should shew zeal and power of the Spirit in Preaching the Word Isa 58. 1. Cry aloud spare not lift up thy Voyce like a Trumpet c. Hos 8. 1. Set the Trumpet to thy mouth c. Examples of this we have in Eliah Jeremy John Baptist Paul of whom Hierom saies Paulum Apostolum quotiescunque lego non verba audire videor sed tonitrua Apolog. advers Jovinianum So also James and John were indeed sons of thunder that is zealous and powerfull Preachers of the Word James did so thunder against the
Christ's Family a Professor and Preacher of Christ one that had society with the rest of the Apostles and with Christ himself c. and yet a wicked Traytor a Devil a Reprobate So mayest thou be whatsoever thou art that livest in never so holy a society in never so good a Church or Family and makest never so good a Profession yet if this be all thou mayest still be in the gall of bitterness and in the bond of iniquity as Simon Magus was though in outward profession he joyned with the true Church Therefore rest not in this outward Priviledge that thou livest in the Visible Church where Religion is professed or that thou livest in a religious Family All are not Israel that are of Israel Rom. 2. 28. Every one is not a true Christian that lives and is numbred among good Christians every one is not truly Religious that lives in a religious Family Labour therefore not onely to have outward fellowship with the true Church and with good Christians but especially to be like him in heart and affection and to be indeed and truth such as they are that is true Believers and such as shew and approve their Faith by true Repentance and Reformation of their Lives c. Observ 2 Observ 2. In that this mark of Infamy is set upon Judas called the Traytor or he that betrayed Christ Hence we may gather That sin doth bring the greatest infamy and disgrace upon the Wicked that may be It brings disgrace and reproach upon them before God and Men especially before God and therefore it is that the Holy Ghost in Scripture speaketh so disgracefully of the Wicked seldom or never naming them without some note of infamy added to them as here Judas Iscariot who betrayed Him And 1 King 14. 16. Jeroboam who did sin and made Israel to sin So afterward in the Chapters following he is mentioned often with that mark of infamy Simon called Magus Nimrod the Hunter Julian the Apostate Psal 15. 4. The wicked man is called a vile Person and Dan. 11. 21. Antiochus the Tyrant is called a vile Person Micha cap. 7. v. 4. speaking of the wicked though great men yet saith The bost of them is as a Briar c. And hence it is that wicked men are compared to the basest Creatures as Doggs Swine Foxes c. to shew in what disgrace they are with God and how vile in his eyes by reason of their sin And as sin brings disgrace before God so also before men Deut. 28. 37. Thou shalt for thy sin become an Astonishment a Proverb and a By-word among all Nations c. Jerem. 29. 18. I will deliver them to be an Astonishment and a Hissing and a Reproach c. So Ezek. 5. 14. Reas Reas The wicked by sin do as much as lyes in them dishonour God and bring reproach on his Name therefore it is just with him to bring Infamy and Reproach and Shame upon them See 1 Sam. 2. 30. Use 1 Use 1. See the folly of such as think sin a Grace and Ornament to them Psal 73. 6. Pride compasseth them about as a Chain c. So some think swearing of great Oaths a grace to their Speech others are so vile as to glory in their Drunkenness and other like sins Let such know that howsoever prophane wicked men like themselves may think such sins a grace to them yet the truth is there is nothing in the World that can make them more vile odious and disgraceful before God and in the accompt of all good men than sin doth Therefore such as glory in sin glory in their own greatest shame Take heed of this It is a high degree of sin to glory in sin Be ashamed of it and blush at it Rom. 6. 2. What fruit had ye then in those things whereof ye are now ashamed Sin brings shame and reproach upon the Sinner making him most vile and contemptible in the eyes of God and all good men therefore let none think it a credit to them Use 2 Vse 2. Take heed of all sin as that which brings shame and disgrace before God and men This is one cursed fruit of it as we may see in our first Parents Adam and Eve they had no sooner sinned but they were ashamed of themselves and ashamed to appear in the sight of God and therefore hid themselves We all naturally shun those things which we accompt shameful avoid sin therefore than which there is nothing in the world more shameful This is that that makes wicked men so vile and base in God's accompt and which causeth him to speak so reproachfully of them in his Word and it is sin also that brings reproach upon the wicked even amongst men As therefore thou wouldst prevent thy own shame and confusion of face before God and Men fear sin and make conscience of it As God doth honour such as honour him so he will cloathe the wicked that are his Enemies with Shame because by Sin they dishonour him Use 3 Vse 3. Seeing wicked men by sin bring Infamy and Disgrace on themselves making themselves vile in the sight of God and Men Hence gather that it is not onely lawfull but fit for us to speak and think disgracefully and vilely of the wicked and prophane so far forth as they are such Psal 15. A vile Person should be contemned in our eyes c. God accounts basely of them and in his Word speaks so of them and so may we c. Observ 3 Observ 3. In that Judas carried himself so well and had so good gifts that he was chosen to be an Apostle and in that he did for a time make a good Profession of Christ and of the Gospel and was a Preacher of it and yet at length fell away and shewed himself a wicked Apostate by betraying Christ Hence gather that it is possible for such as have for a time made a fair Shew and Profession of Christ and of Religion yet afterwards to fall from their Profession and to manifest themselves to be wicked and ungodly men Thus did Judas in which respect he is called a Devil Joh. 6. 70. because like the Devil he left his first good Estate and fell from God by Apostacy See also Joh. 6. 66. The foolish Virgins had Lamps as well as the wise c. So Simon Magus believed and made Profession of Christ for a time and then fell away and manifested the wickedness of his heart Act. 8. 13. So Demas forsook his first Profession and embraced the World 2 Tim. 4. 10. So Hymenaeus and Alexander having professed the true Faith afterward made Shipwrack of it 1 Tim. 1. 19. Revel 6. 13. At the opening of the sixth Seal the Stars fell from Heaven which some understand of some Pastors and Ministers of the Church which having shined gloriously in the Church and made great shew for a time should afterwards fall from their first glorious Profession So Dr. Fulk and Brightman Julian Emperour
Mar. 7. 34. So Stephen Act. 7. 55. yet our Saviour did not alwayes use it See Matth. 26. 39. Quest Quest Why did He use this Gesture at this time Answ Answ 1. To shew to whom He prayed and gave thanks even to his Heavenly Father 2. To testifie His confidence and assurance to be heard of His Father as Joh. 11. 42. I know that thou hearest me alwayes c. This lifting up the eyes and face to Heaven is a token of great boldness and confidence in prayer Job 22. 26. Thou shalt lift up thy face unto God Thou shalt make prayer to Him and he shall hear thee c. So Steven Act. 7. 55. 3. Our Saviour looked up to Heaven to shew that His heart and affections were wholly fixed there in his prayer 4. To shew from whence he had Power to work so great a Miracle as this was even from Heaven that is from God his Father who communicated this Power unto Him as He was Man and as He was Mediator Observ 1 Observ 1. In prayer we should use such outward Gestures as may most fittly serve to expresse the inward disposition and holy affections of our Heart and Soul Though we be not in Scripture tyed to any one kind of outward Gesture because sundry kinds have been used both by our Saviour Christ and by other Saints and Servants of God yet all Gestures which we use in prayer should be such as may fittly expresse the Holy and Heavenly disposition of our Hearts in prayer 1 Tim. 2. 8. I will that men pray lifting up holy hands c. thereby to testifie and expresse the inward holinesse of their Hearts before God Lam. 3. 41. Let us lift up our heart with our hands to God in the Heavens Thus in prayer we are sometimes to lift up our hands and eyes to Heaven ward thereby to testifie our heavenly affections to shew that our hearts are raised up to Heaven immeditation c. as also to testifie our Spirituall boldnesse and confidence which we sometimes feel in prayer Sometimes again it may be more fit for us to cast down our eyes as the Publican did Luke 18. 13. To testifie our Humility and the sense of our Vilenesse before God in regard of our sins So to express the inward fear and reverence of our hearts towards God it is fit for us to use the most reverent outward Gestures as kneeling or standing whensoever we may conveniently use these Gestures And as at all times we should be careful to use such Gestures in prayer as may best expresse the holy and reverent disposition of our hearts so especially when we pray in Company with others and above all in the publick Congregation in which all things must be done most decently and orderly If one be to put up a Petition to an Earthly Prince he will by his very countenance labour to express his heart c. Vse Use For just reproof of such as care not how they behave themselves outwardly in prayer to God not regarding whether they use such Gestures as may expresse their holy heavenly and reverent disposition of heart and mind but carry themselves unreverently loosely carelesly c. An evident signe their hearts are not upright in prayer for then it would appear in the outward carriage of the Body and all the parts of it c. More touching the outward Gesture in prayer See before Chap. 1. Ver. 40. Observ 2 Observ 2. In that our Saviour lifted up his eyes to Heaven in praying thereby shewing that his thoughts and affections were there setled c. Hence gather That we also in prayer should labour to have our thoughts and affections raised up to Heaven and to have them fixed there upon God our Heavenly Father and upon his fatherly Goodness Grace and Mercy as also upon his infinite Power Justice c. So Lam. 3. 41. Let us lift up our heart c. Act. 10. 10. Peter was so ravished with heavenly affections in prayer that presently upon his praying he fell into a trance c. Vse 1 Vse 1. It reproveth such as come to speak to God in prayer with hearts and minds groveling on the Earth taken up and distracted with wandring thoughts and carnall affections about Earthly and Worldly matters These hinder the force and power of such prayers Besides that it is a great profanation of God's Name so to draw neer to Him with the lips when the heart is far off from Him In vain do such worship God Quest. Quest Are not God's Children sometimes troubled and hindered in their prayers with Earthly Cogitations c Answ Answ Yes but they are truly humbled and grieved for them and do strive against them by all good means Not so the profane and wicked c. Vse 2 Use 2. When we are to pray be carefull to prepare our hearts by withdrawing them from the Earth and Earthly things and raising them to Heaven in meditation of God and his heavenly Glory Power Wisdom Justice Mercy c. So David Psal 57. My heart is fixed c. So much of our Saviour's blessing the Loaves and Fishes Now followeth the last principall Action performed by Him viz. His breaking and distributing the Loaves to his Disciples and his dividing the Fishes among them All. He brake the Loaves This he did that he might distribute them being broken And this was according to the common Custom then used among the Jews for their Loaves were made broad and thin so as they might most conveniently be broken Hence breaking of Bread is put for Eating and Drinking as Luke 24. 35. and Act. 2. 46. And gave them to his Disciples c. He did not give them to the People with his own hands but to his Disciples that they might distribute to the People which he did no doubt to this end That the Miracle by this means might be the more apparent and sensible both to the Disciples and to the Multitude and that they might take the more speciall notice of it And the two Fishes he divided among them all This doth much augment the greatness of the Miracle in that he did not onely divide the five Loaves but the two little Fishes also among so many Quest 1 Quest 1. How could so small a number of Loaves and Fishes be divided and distributed to so great a Multitude Answ Answ In the breaking and distributing they were exceedingly multiplyed and increased not in number but in quantity and substance by the Divine Power of Christ the five Loaves being but small ordinary Loaves at first were by the Power of Christ made to grow and increase to a far greater quantity and the two Fishes though small at first were made to grow to a great quantity much like as we see Fruit upon a Tree as Apples Figgs c. very small first and afterwards grown to a far greater size or as we see Living Creatures as Fish Birds c. small at first and afterward grown much bigger
the misery of the Gentiles before their Calling That they were aliens from the Common-wealth of Israel Reas 1 Reas 1. Such as are excluded from fellowship with God and with Christ Himself Eph. 2. they have no Spirituall Communion with God nor Union with Christ by Faith and so no Right or Interest in God's speciall Favour or Mercy which He communicateth to His Church onely nor any title to the saving Benefits of Christ which also belongs to the Church only Reas 2 Reas 2. They are excluded from the true Worship of God and all ordinary means of Salvation which are to be had only in the Church See Psal 147. 19. Reas 3 Reas 3. They can have no assurance of God's Protection and Defence of them against bodily and spiritual evils and dangers for this Protection is promised onely to the Church See Isa 4. 5 6. Reas 4 Reas 4. They can have no benefit by the society of God's People nor reap any spirituall Good or Comfort by their good Example Prayers Admonition Counsell and other fruits of Christian Love Use 1 Vse 1. Learn to pity such as live out of the Church as Turks Jews Infidels Papists c. and pray for their Conversion that they may be joyned to the Church of God especially for the Jews the ancient People of God of whose Conversion and Restauration to the Church we have a plain Prediction Rom. 11. Use 2 Use 2. This reproveth the folly of such as care not for the society of God's People but despise the Communion of Saints willingly separating themselves from the Church of God making choice rather to live amongst the prophane and wicked c. These bring misery upon themselves They excommunicate themselvs c. Use 3 Use 3. To accompt it on the contrary our great happiness that we are not born nor constrained to live in the Tents of Kedar or Mesech but in the bosom of the Church where God is known and worshipped aright where we enjoy the means of Salvation and the benefit and comfort of the Communion of Saints c. whereas the Lord might have suffered us to be born and live amongst Turks Heathens Infidels c. Oh that we could so value this priviledge and happiness as it deserveth and be so thankful for it as we should If the Philosopher was thankful for that he was born in Greece where Philosophy and Learning flourished and not among the rude Barbarians How much more should we be thankful for this that we are born and live in the true Church of God and in the Common-wealth of Israel where we may have fellowship with God and his People Let this move us to love and delight in the society of God's People as David did Psal 16. 3. especially in the publick Assemblies of them as he also did Psal 84. Moses forsook Pharoah's Court and all the honours and pleasures of Aegypt that he might live amongst the afflicted and despised People of God Hebr. 11. 24. But take heed that we content not our selves only with an outward Communion with God's Church and People which a number of Hypocrites and wicked ones have rest not onely in coming to Church receiving the Sacraments with them c. but labour above all to have true spiritual Union with the faithful Members of Christ See thou be a lively Member of that Body whereof Christ is Head and that thou receive spiritual life from him that thou be a living Branch of him the true Vine that thou do not onely live amongst God's People but that thou be one of them in deed and truth a Child of the same heavenly Father led by one and the same Spirit with them c. else thy outward fellowship with the Church shall do thee no good at all Observ 3 Observ 3. In that our Saviour gives so base and vile a Name to the profane and wicked Gentiles calling them Dogs Hence observe that all profane and wicked Persons are vile and base in God's accompt and so to be esteemed of us 1 Sam. 17. 36. David likeneth Goliah the uncircumcised Philistine to the Lion and Bear which he had formerly slain and it is usuall with the Holy Ghost in Scripture to resemble the wicked unto base and vile Creatures as to Dogs Swine Wolves Foxes Vipers c. thereby to note out their vile base and abject Condition before God Therefore also Job compareth such base wicked men with the Dogs of his Flock Job 30. 1. Psal 15. 4. The wicked is called A vile Person Dan. 11. 11. Antiochus a vile man Use 1 Use 1. To beat down the Pride of all such wicked ones and to move them to repent of their Sins and to humble themselves before God in the sense of their own Vilenesse and Basenesse Yea though they be never so great Persons in the World yet if they be profane and wicked God accounts them as Dogs Swine c. Vse 2 Vse 2. See the vileness and odiousness of Sin making the wicked which live in it so vile and base in God's accompt like Dogs Swine c. Nothing in the World makes men so vile and contemptible before God yea so odious to God and Man as Sin doth Let this make all Sin odious to us Vse 3 Use 3. Learn to contemn and set light by such profane and wicked ones so far forth as they are wicked living in open gross and manifest sins without Repentance Seeing God esteems basely of them as of Dogs c. so may and ought the Children and Servants of God Psal 15. In whose eyes a vile Person is contemned Prov. 29. 27. The wicked man is an abomination to the just 2 King 3. 14. Elisha would not so much as look toward wicked Jehoram for his own sake though he were a King Quest Quest May we contemn such as are in Authority as Magistrates Ministers c. Answ Answ So far as they are wicked they are to be contemned though in respect of their Calling and Authority which is from God due Honour and Reverence is to be yielded to them Let us then despise the Wicked whom God abhorreth and shew our contempt of them by separating from the society of such base and abject Persons no better in God's accompt than Dogs c. How unfit is it for such as profess to be God's Children to associate themselves with such When a man seeth a Serpent or Snake his heart riseth against it So should we shun the wicked Psal 6. Depart from me ye Workers of Iniquity c. Vse 4 Use 4. See how little cause there is for God's Children to regard any contempt or reproach cast upon them by the wicked Who regards the snarling of a Dogg or grunting of a Swine against him Observ 4 Observ 4. We see here that although our Saviour had a full purpose speedily to give comfort and deliverance to this Woman yet he doth a little before her deliverance more and more augment her Affliction It was a great triall to
unto the Cities of the Gentiles as here and Chap. 7. 24. He came into the borders of Tyre and Sidon Cities of the Gentiles to preach and work Miracles Now by this He did declare and testify that although he was not called to preach to the Gentiles neither was the due time yet come in which the means of Salvation was to be revealed to them for that was to be done after his Ascention into Heaven by the Apostles preaching yet that he was ordained and sent to be a Saviour to the Gentiles as well as to the Jews and that it was his will and purpose hereafter to reveal unto them the means of Salvation though the due time was not yet come Interim by coming so near to the Gentiles in his own person he did put them in hope of his coming nearer to them afterward by the Ministery of his Apostles See before Chap. 7. Ver. 24 c. Now followeth the place where our Saviour had this conference with his Disciples touching the opinion which themselves and others had of his person It was by the way as they travelled into the Coasts of Cesarea Philippi Observ Observ That we should take all good occasions and opportunities of Time and Place to confer with others touching spiritual and heavenly matters Thus did our Saviour here take the opportunity of conferring with his Disciples touching the belief and perswasion they had of his own person as he travelled with them by the way So at other times when he was alone with them he used to take occasion to confer and talk with them of holy matters either asking them questions about matters of religion or taking occasion to instruct them in such things as they were yet ignorant of In the like manner the Disciples themselves used often to take occasion to confer with Christ their Master by asking him questions touching spiritually and heavenly matters and seeking instruction and resolution of their doubts from him So Mark 4. 10. when he was alone they that were about him with the Twelve asked him the meaning of the Parable of the Sower And ver 34. when they were alone he expounded all things to his Disciples Matth. 24. 3. As our Saviour sat upon the Mount of Olives the Disciples came to him privately to confer with him about the time of the destruction of the Temple and end of the World To teach us that we ought in like manner to take all occasions and opportunities of Time and Place to confer with others touching holy and spiritual matters Deut. 6. 6. These words shall be in thy heart c. Thou shalt talk of them when thou sittest in thine House and when thou walkest by the way and when thou lyest down and when thou risest up Luke 24. 14. The two Disciples journeying from Jerusalem to Emmaus took occasion by the way to talk together about the Resurrection of Christ and the manner of it which they had then newly heard of though they did not yet believe the same So Acts 8. 30. Philip took occasion by the instinct of the Spirit to joyn himself in conference with the Eunuch as he rode by the way in his Chariot questioning with him about the meaning of a place of Scripture in the Prophet Esay which the Eunuch was then reading in his Chariot whereupon the Eunuch himself took occasion also further to reason and confer with Philip about the same Vse 1 Use 1. For reproof of such as neglect good opportunities of holy conference with others in private having little or no care or desire to take such occasions offered Many are forward to confer and talk of worldly matters omitting no opportunity to talk of their Farms Money Commodities Corn Cattel c. never well but when they are reasoning about these willing to take all occasions to talk of them But they can find no time or but very little for holy and religious conference matters of the World thrust it out c. The cause is Ignorance in many and in others want of Grace in the heart for out of the aboundance of the heart c. Others are worse then the former For instead of holy conference they give themselves to vain and idle talk or else which is yet worse to profane and wicked conference or to filthy and rotten communication c. Vse 2 Use 2. To exhort and stir us up to watch all good opportunities of Time and Place for holy and spirituall conference one with another in our Journyes as we travail by the way with others In our Houses and at our Tables at meetings of Friends together to spend some of the time at least in holy conference and reasoning together of holy matters and asking profitable questions of the meaning of some place of Scripture or some case of conscience c. So also when men are at their work and labour in the Fields or else-where they may sometimes take occasion to confer with those that labour with them about some spiritual matters c. Motives to take all good occasions for holy conference with others 1. It is mentioned in Scripture as one special property of the godly Mal. 3. 16. Then they that feared the Lord spake often one to another c. 2. God himself doth take special notice of such holy conference and is well pleased with it Mal. 3. The Lord harkened and heard it and a Book of Remembrance was written before him for them that feared the Lord and that thought upon his Name And they shall be mine saith the Lord c. Luke 24. While the two Disciples were talking together c. Christ joyned himself c. 3. Consider the singular fruit and profit to be reaped by such holy Conference it being a special means not onely to increase knowledge but also to build us up and to further us in holy practise Hebr. 10. 24. Let us consider one another to provoke unto love and to good works Not forsaking the Assembling c. but exhorting one another c. It is also a means to prevent sin in our selves and others especially some dangerous sins as apostacy security hardness of heart c. Hebr. 3. 12. Take heed lest there be in any of you an evil heart of unbelief in departing from the living God But exhort one another daily lest any be hardned c. It is also a means to strengthen and comfort one another in all Troubles and Distresses outward and inward 1 Thess 5. 11. Comfort your selves together and edifie one another as ye do Now followeth the Conference it self Mark 8. 27 28. And Jesus went out and his Disciples into the Towns of Cesarea Philippi and by the way he asked his Disciples saying unto them Whom do men say that I am And they answered John the Baptist May 22. 1625. but some say Elias and others one of the Prophets IN these two Verses and the two next that follow is laid down by the Evangelist a Conference which our Saviour
trial and proof of his Elect 1 Cor. 11. 19. There must be Heresies that they which are approved may be made manifest among you 2. The Devil laboureth in all Ages to sow the Seeds of manifold Errours and corrupt Opinions in the minds of men that he may hinder them from believing and embracing the sound truth of God He labours to blind their eyes that they may not see the Truth 2 Cor. 4. 4. Therefore such corrupt Opinions and Heresies are called Doctrines of Devils to shew that the Devil is the Author of them 1 Tim. 4. 2. Use 1 Use 1. To teach us not to think strange or be offended at it though we see it be thus at this day that there are so many different Sects in the Church and so many Heresies and corrupt Opinions holden by men in matters of Religion contrary to the Truth For thus it hath ever been And God hath appointed for just causes to suffer it so to be and so it will be so long as the Devil by God's permission hath Power to blind the eyes of men and to lead them into Errours and Heresies contrary to the true and sound Doctrine or the Word of God Vse 2 Use 2. See the folly and ignorance of such as look that there should be in these times a general unity and consent in Opinion among all sorts in the matter of Religion and because there is not so but there are so many different Sects and Opinions of men opposite one to the other and most of them opposite to the true Christian Religion which we profess therefore some hence take occasion to call into Question the truth and soundness of our Religion and are doubtful what to profess yea some stick not to say they will profess no Religion till there be fewer Sects and Opinions and till they see all agree better In the mean time they think it best to follow their own business and to let matters of Religion alone But let such know that if they expect that all should be of one Opinion in matters of Religion they expect that which never was nor will be while the World standeth And so if they will profess no Religion till all agree in one they will never make any Profession at all and then let them never look to be saved at all For as with the Heart man believeth unto Righteousness so with the mouth Confession must be made unto Salvation Rom. 10. 10. Use 3 Use 3. See what need there is for us to be well and thoroughly grounded in the Knowledge and Belief of the sound truth and Doctrine of God taught in his Word and to have our hearts and minds stablished and settled therein lest otherwise we be seduced and drawn away from the truth and plucked away with some of those manifold Errours which are holden in these times against the truth 2 Pet. 3. 17. Beware lest ye being led away with the Errour of the Wicked fall from your own stedfastness But grow in Grace and in the Knowledge of our Lord Jesus Christ c. If we be not well grounded and stablished in the present Truth and Religion which we profess How shall we be able to hold and maintain it constantly both in Judgment and Practice amidst so many Errours and corrupt Opinions now a-dayes holden against the Truth We had not need to be as Children tossed to and fro and carried about with every wind of Doctrine by the sleight of men c. as the Apostle speaketh Eph. 4. 4. but we had need to be men of Age and ripe years in Understanding and Judgment able to discern the truth in matters of Religion that are questionable and firmly to hold and maintain the same in the midst of all Errours Heresies and corrupt Opinions of men by which it is opposed Observ 2 Observ 2. That Ignorance of the Scriptures is a main cause of the Errours and absurd Opinions which are holden by men in matters of Religion The ignorance and misunderstanding of that one place of Scripture Mal. 4. touching the coming of John Baptist in the Spirit and Power of Elias was the cause of the Errour which the Jews in our Saviour's time held touching the coming of the Prophet Elias to live again upon Earth in Person as we have before heard And so no doubt but their Ignorance in the Scriptures was the main cause of all those other gross Errours which diverse of them held touching the Person of Christ that He was John Baptist or Elias or one of the other old Prophets So also of that heathenish Errour touching the Souls of men that in death they pass into other bodyes and so come to live again upon Earth The like may be said of all other Errours and absurd Opinions of men which have been or which are at this day holden in matters of Religion Ignorance of the Holy Scriptures is a main cause of them Matth. 22. 29. Ye err not knowing the Scriptures c. Thus Chrysostom in his time complaineth Praefat. in Epist. ad Rom. that hence have come innumerable evils even from the Ignorance of the Scriptures Hence have sprung a multitude of pernicious Heresies c. So in our times whence come so many gross and absurd Errours holden by Papists Anabaptists Brownists c. but from Ignorance of the Scriptures So whence come those many foolish and erroneous Opinions of ignorant People in our own Church but from Ignorance of the Scriptures Use 1 Use 1. To condemn the wicked practice of the Church of Rome in barring the common People from the free Use and Reading of the Scriptures and so nuzzling them up in gross Ignorance of the Word of God whereby they are led into all manner of erroneous and absurd Opinions Yea some of them have not been ashamed to commend this Ignorance in the common People affirming it tâ— be the Mother of Devotion Contra here we learn that it is the Mother of all gross and absurd Errours Heresies and corrupt Opinions of men in matters of Religion Use 2 Vse 2. See how dangerous for Christians to be ignorant in the Scriptures Such do lye open to all manner of Errours Heresies and corrupt Opinions being in danger to be infected with the Poyson of them and to be seduced by them easily plucked away from the Truth ready to imbrace any Errour or Heresy though never so gross absurd or foolish as Popery Anabaptism Brownism c. They are like clean Paper upon which one may write any thing So upon such persons being ignorant in the Scriptures any gross or absurd Errour or Hereticall opinion may be fastened or imprinted like Wax which may be Printed with any Seal c. How many such are there even amongst us who are ignorant in the book of God having little or no sound Knowledg of the Scriptures no not of the main and principal points of Christian Religion there taught and set down The Scriptures are as a sealed Book unto them No
arm our selves against this trial because it is no easy matter but hard to our Nature to bear such contempt and disgrace in the World for the Name of Christ Use 4 Vse 4. To comfort us against all contempt and disgrace which we meet with in the World at the hands of men for the Name of Christ or for well-doing and to encourage us patiently to bear the same What though thou be rejected and despised of men or basely esteemed Christ thy Head and Saviour was so rejected and despised before thee He hath gone before thee in this kind of Suffering leaving thee an example to follow his steps Therefore be content to follow Him The Disciple is not above his Master If they have called the Master of the House Beelzebub how much more will they so reproach and disgrace the Servants Now follow the Persons by whom our Saviour was to be rejected The Elders Chief-Priests and Scribes Observ 1 Observ 1. That those Persons who by their Place Calling and Authority in Church or Common-wealth should be the greatest friends of Christ and favourers of Christian Religion are oftentimes the greatest Enemies of Christ and of Religion Such were these Elders Chief-Priests and Scribes who being men of Place and Authority in Church and Common-wealth ought to have used their Authority to the favouring countenancing and defending of Christ and his Doctrine but they on the contrary abused it to the contemning and disgracing of him yea to the putting of him to death as appears in the words following Act. 4. 11. Peter tells the High-Priests Elders and Scribes being assembled that Christ was the Stone set at nought by them who were the Builders that is who by their Place and Calling ought to have been Builders of the Church and friends and favourers of Christ the chief Corner-stone in the building but they were nothing less they rejected Christ the precious Corner-stone and were rather Destroyers than Builders of the Church So the Scribes and Pharisees should by their Place and Calling have been among the chief friends and favourers of Christ but we see the contrary how they were his most malicious and deadly Enemies So Herod and Pilate c. Psal 2. 2. The Kings of the Earth set themselves and the Rulers take Counsel together against the Lord and against his Anointed These should have stood for Christ above all other but they were his main Adversaries Act. 17. 18. when Paul came to Athens and disputed there and taught Christ the learned Philosophers who should have been most forward to embrace the Doctrine of Christ were greatest Enemies to it Use 1 Use 1. See that it is not safe for us to tye our practice to the Examples of men of great Place and Authority in Church or Common-wealth lest by this means we become Enemies to Christ and his Religion as men of great place are oftentimes By following the example and practice of great men of the World we may come to reject and despise Christ as they oftentimes do If the Apostles of Christ or others Disciples and Believers in him had followed the Example of the great ones as the Scribes Pharisees Elders Chief-Priests c. they had never believed in Christ nor embraced his Doctrine but on the contrary had proved his dangerous enemies So if Athanasius had followed the other Bishops or the Emperour c. In Queen Mary's dayes if the Martyrs had taken example by many great men then living as by Popish Bishops Doctors c. they had persecuted Christ and the Gospel in the Professors and Preachers of it as those great men did See therefore the folly of such as make the example and practice of great men the Rule of their life as if it were alwayes safe to follow such Here we see the contrary for such great ones are oftentimes the greatest enemies of Christ and of the Gospel Therefore take heed of following them further than they follow Christ and his Word Vse 2 Use 2. To shew what need there is for us to pray unto God for such as are in Authority and Place above us in the Church and Common-wealth as for our Magistrates and Ministers that God may put his true fear in their hearts and make them truly religious that so they may be friends and not enemies of Christ and of the Gospel See what cause we have to pray that they may use their Authority and Dignity to the help and furtherance of Christ's Kingdom and not to the hinderance thereof 1 Tim. 2. 2. I exhort that Prayers be made for Kings and for all that are in Authority that we may lead a quiet and peaceable life in all Godlinesse and Honesty Such great ones if they be not religious and friends to Christ and to Religion then are they usually the most dangerous enemies of Christ and of Religion and therefore there iâ— great cause to pray for them that they may be religious and that they may use their authority credit honour wealth learning c. to the glory of Christ and good of his Church and furtherance of his Gospel Observ 2 Observ 2. That there is no Calling Office or Dignity though never so high amongst men that can or doth exempt those that are called to it from Errour in judgment or practice Though these which rejected Christ were men of high Place and Authority yet they erred dangerously in refusing and rejecting Christ So the Pharisees and High-Priests themselves Yea the Apostles themselves were not simply and absolutely priviledged from Errour by their outward Calling and Office but so far onely as they were immediately infallibly assisted by the Holy Ghost in the execution of their Office as in Preaching and writing the Scriptures they were therefore in other matters wherein they were not guided by the infallible assistance of the Spirit they were subject to Errour Act. 1. 6. at the Ascension of Christ they dreamed still of an earthly Kingdom and Act. 10. 14. Peter was ignorant that the Ceremonial Law touching the distinction of clean and unclean Creatures was abrogated by the death of Christ See Perk. in Gal. 2. 4. Use 1 Use 1. To confute the fond Opinion of the Papists touching their Pope's being exempted from Errour in matters of Faith by vertue of his Papal Office and Function But let them shew any ground of Scripture to prove that his Office doth priviledge him from Errour more than the Office of these Elders Chief-Priests and Scribes did exempt them from Errour Vse 2 Use 2. To teach us not to build our Faith upon mens Opinion or Judgment though they be of never so high Place Authority or Calling in the Church but upon the Word of God Mark 8. 31. And be killed c. Aug. 7. 1625. NOW followeth the second particular kind of Suffering foretold by our Saviour viz. His Death that He must be killed or put to death An Article of our Faith For the opening of which some Questions are to be answered
2 Observ 2. That there is a distinction of Persons in the God-head Though there is but one God and one Divine Nature and Essence yet this one Nature is distinguished into several Persons There is the Father who is the first Person and there is the Son the second Persion who is partaker of one and the same Glory with the Father as our Saviour himself here sheweth So also there is the Holy Ghost the third Person in the God-head as appeareth by other places of Scriptures although he be not here expresly named 1 Joh. 5. 7. There are three which bear Record in Heaven the Father the Word and the Holy Ghost and these three are one Note that though these three Persons be truly and really distinguished one from the other and have distinct and incommunicable properties by which they differ so as the Father is not the Son or the Son the Father c. yet they are not divided or separated one from the other but are most nearly united together within themselves being all but one and the same Nature and Essence But I will not here insist further upon this Use Use To confirm our Faith in this Mystery and Doctrine of the distinction of Persons in the God-head and to teach us how to conceive of God in our prayers and other Worship which we perform unto him namely as one God in Essence and Nature distinguished into three persons c. Thus labour to think of God yet withall take heed of troubling and distracting of our thoughts in time of prayer or other religious Duties with curious speculations about this distinction of Persons in the Trinity lest it hinder our Affections in prayer c. It followeth With the holy Angels Observ The excellent nature and quality of the good Angels that they are most holy and pure Creatures perfectly holy and free from all spot of Sin and that by vertue of their first Creation Acts 10. 22. Cornelius was warned from God by an holy Angel Therefore they are sometimes called Saints Deut. 33. 2. The Lord at the giving of the Law came from Mount Sinai he came with ten thousands of Saints c. So Jude ver 14. For this cause they used to appear in white Apparrel to shew the purity of their Nature c. Use 1 Vse 1. See the excellent state of the Saints after this Life Eph. 5. 27. like the Angels free from sin c. Matth. 22. 30. Long for that estate to be rid of Sin So Paul Rom. 7. 24. Vse 2 Vse 2. See the excellency and dignity of the Saints of God in this Life in that they have these holy Angels to attend upon them for their good and to protect them from evil Hebr. 1. ult Are they not all ministring Spirits sent forth to Minister for them who shall be Heirs of Salvation See Psal 34. And Psal 91 Great comfort to the Godly against the contempt of the World c. Psal 16. The excellent of the Earth Use 3 Use 3. Teacheth us to imitate this holiness and purity of the Angels striving to resemble and become like unto them in some measure even in this Life that so we may be perfectly like unto them after this Life in Heaven which otherwise we cannot be we must first be Saints on Earth before we can be Saints in Heaven Labour therefore to know and feel our selves in some measure truly sanctified in this Life and to shew forth the Fruits of Sanctification in our Lives purging our Hearts and Lives more and more from the corruption of Sin 2 Cor. 7. 1. Let us cleanse our selves from all Filthinesse of Flesh and Spirit perfecting Holinesse c. The more we do this the nearer we come to the holy Nature and Life of the Angels in Heaven We pray that we may do God's Will on Earth as it is done in Heaven by the holy Angels and Saints and this is one principall part of the Will of God that we should hate sin and be holy in all manner of Conversation 1 Thess 4. 3. This is the Will of God even your Sanctification c. Use 4 Use 4. For admonition to look to our outward carriage and behaviour at all times that it be holy and religious forasmuch as we are before the Angels of God which pitch their Tents round about us and do take notice of our outward behaviour what it is Now they being so perfectly holy and pure cannot but hate all sin and profaness in word and deed therefore take heed of such carriage lest we grieve and offend the holy Angels They are said to rejoice in the conversion of a Sinner therefore they are grieved to see sin committed c. Take heed therefore of all profaness in word and deed be careful to carry our selves in all holy and seemly manner considering that the Angels of God which are perfectly holy and pure do continually behold our outward Conversation If we could with bodily eyes see those glorious Creatures the holy Angels which encamp about us how would their presence curb us from Sin and cause us in all holy and reverent manner to carry our selves wheresoever we become Now it is as certain That they are about us and do take notice of our wayes as if we did see them in bodily shapes Therefore look to our behaviour before them c. Especially in the publick Congregation where they are in special manner present to behold what is done 1 Cor. 11. 10. Women must be decently covered because of the Angels Finis Octavi Capitis CHAP. IX Mark 9. 1. And he said unto them Verily I say unto you that there be some of them that stand here which shall Mar. 19. 1625. not taste of Death till they have seen the Kingdom of God come with Power THE principall parts of this Chapter are these 1. The History of our Saviour Christ's transfiguration before certain of his Disciples in the Mount unto ver 14. 2. His miraculous casting of the Devil out of a Child that was possessed from ver 14. to the 30. 3. His foretelling of his Passion and Resurrection to his Disciples from ver 30. to the 33. 4. His private teaching of the Doctrine of humility to his Disciples from ver 33. to 38. 5. Lastly A further discourse which he made to his Disciples teaching them sundry other points of Christian Doctrine and Practice from ver 38. ad finem Capitis Concerning the first The Evangelist mentioneth 1. Our Saviour's prediction or foretelling of his transfiguration ver 1. 2. The actual accomplishment of it ver 2 c. And he said unto them c. These words have dependance upon the latter end of the former Chapter being the conclusion of that excellent Speech or Doctrine delivered by our Saviour unto his Disciples and the Multitude touching the bearing of the Crosse in this Life for Christ's sake For having taught them the necessity of the Crosse and used forcible Reasons to move them to take
to suffer which though it be not expressed in the words yet is it to be understood or else the Sentence is imperfect q. d. As it is written that the Son of Man that is my self should suffer many things So likewise is it appointed of God that John Baptist my Harbinger or Servant should be evil entreated and suffer much hard measure in the World at his coming Vide Gualter et Jansen in loc As it is written that is Fore-told in the Writings or Books of the Prophets in the Old Testament Quest Quest Where or in what Books of the Prophets was this fore-told Answ Answ In sundry places but specially in these Dan. 9. 26. The Messiah shall be slain or cut off Isa 53. throughout the Chapter He was wounded for our Transgressions He was bruised for our Imquities Oppressed and afflicted He was brought as a Sheep to the slaughter He was cut off from the Land of the Living He hath powred out his Soul unto Death c. Psal 22. the very particular manner of his Sufferings was fore-told Ver. 14. I am powred out like Water and all my Bones are out of joynt Ver. 16. They pierced my hands and my feet I may tell all my Bones c. They part my Garments among them c. Son of Man that is Christ himself This Title He gives himself in respect of his Humane Nature c. That he should suffer many things that is Many Afflictions Miseries and Punishments laid upon him of God with many Abuses Wrongs and Indignities at the hands of men and that for the sins of Mankind See Chap. 8. ver 31. And be set at nought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is be greatly contemned vilified and made nothing of In the words consider 1. The Person who was to suffer The Son of Man 2. The Sufferings of Christ fore-told by him 3. The Proof or Confirmation of them by Testimony of Scripture Of the first I have often spoken before lately upon Ver. 9. Observ 1 Of the second Observ 1. The Sufferings of Christ Jesus our Saviour which he was to suffer for the sins of Mankind were not one or few but manifold Many miseries and punishments were imposed on him of God and many abuses and indignities offered him by men and all for our sakes Thus was it written of him before-hand by the Prophets to shew that it was so ordained of God Touching these manifold Sufferings of Christ see some Questions answered before Chap. 8. 31. Vse 1 Use 1. See by this the heinousness of our Sins how offensive to God and hard to be taken away and God's Wrath appeased in that Christ Jesus the Son of God must not onely suffer but so many things Vide Chap. 8. 31. Use 2 Use 2. To humble us with godly sorrow c. Vide ibid. Mark 9. 12. And be set at nought Dec. 24. 1626. Doct. Doctr. THat one great and principal part of Christ's Sufferings which he was to endure for us was the great Contempt Ignominy and Disgrace amongst men which he was appointed to suffer So it is reckoned here and particularly named as a main part of his Sufferings yea this only among all his manifold Sufferings is named to shew the greatness of it So in other places See before on Chap. 8. Ver. 31. Vse Use See that it is no easy matter to suffer contempt and disgrace in this World and at the hands of men for Christ's sake but a hard and grievous triall One chief part of Christ's Sufferings was to be set at nought If so hard for him to bear how much more for us c. See Hebr. 11. 36 37. and 1 Cor. 4. 13. Experience proves this to be hard to Nature for many can better bear pain loss of goods c. than reproaches mockings c. Other Uses see before Chap. 8. 31. Now followeth the Proof or Confirmation of Christ's Sufferings by Testimony of Scripture being foretold by the Prophets As it is written c. Quest Quest Where or in what Books of the Prophets is this written Answ Answ Vide suprà Quest Quest Why were the Sufferings of Christ fore-told in the Writings of the Prophets so long before Answ Answ For these Reasons 1. That the faithful who should live at the time of Christ's coming in the Flesh and of his suffering when they did see these things fulfilled in Christ Jesus alone might thereupon be moved to believe undoubtedly that he was the true Messiah and should not look for any other 2. To teach the Church of God among the Jews what manner of Redeemer and Saviour their Messiah was appointed to be namely a spiritual Redeemer and Deliverer not a temporal King coming in earthly Pomp and Glory not one that should by force of Arms or external Power deliver them from their Enemies but such a Redeemer as should save and deliver them from their Sins and the Wrath of God by suffering death and the greatest contempt and abasement for them 3. To the end that when they should see Christ Jesus to suffer these things at the hands of the High-Priests and Pilate c. they should not be offended in as much as he suffered nothing but what was fore-told by the Prophets long before Observ 1 Observ 1. The truth and certainty of the Article of Christ's Sufferings forasmuch as all that he was to suffer was fore-told by the Prophets and therefore was of necessity to be fulfilled in due time for otherwise the Predictions of the Prophets should have been found false but this was impossible in as much as they spake and wrote by the immediate direction and infallible assistance of the Holy Ghost Therefore it was a matter of necessity in this respect that Christ should suffer because otherwise the Prophecies that went before of his Sufferings could not be fulfilled and this was one special cause why he suffered and was to suffer so many things that so the Scriptures of the Prophets might be fulfilled Luke 24. 26. And therefore the Evangelists in setting down the History of the several parts of Christ's Sufferings do often alledge this cause that the Scripture might be fulfilled And for the same cause though our Saviour had power to have saved himself from death yet he would not See Matth. 26. 53 54. Now as it was necessary in this respect that Christ should suffer because otherwise the Prophecies going before of him could not be fulfilled so it is as certain that he did in due time actually suffer as appeareth by the History of the Evangelists recording the same unto us which therefore being compared with the Writings of the Prophets ought generally to confirm our Faith in this Article and Doctrine of Christ's Sufferings Otherwise that Reproof of Christ Luke 24. 26. will take hold of us O Fools and slow of heart to believe all that the Prophets have spoken c. Therefore labour undoubtedly to believe and rest assured of the Truth of Christ's Sufferings and of the
thereupon followed The evil Spirit came out of him together with the manner of his coming out He cryed and rent the body of the child grievously insomuch that the child became as one dead c. ver 26. 3. Our Saviour Christ's restoring and recovering the child ver 27. Jesus took him by the hand c. Of the first Consider 1. The circumstance of Time when our Saviour charged the Devil to come out of the child When he saw the People came running c. 2. The manner of his charging them With a sharp Rebuke 3. The Charge it self He said unto him Thou dumb and deaf Spirit I charge thee come out of him c. Of the first When Jesus saw the People came running together This the People did no doubt out of their earnest desire and expectation to see the Event of the matter and what would be done by our Saviour And it is probable That our Saviour to 〈◊〉 this opportunity to work the Miracle to the end that the People so earnestly exprecting the issue of the matter might be the more affected with the Miracle when they should see it wrought and so might profit the more by it Observ Observ The wisdom of our Saviour Christ in watching the fittest Seasons and Times for the working of his Miracles when they might do most good and edifie the People most of all by confirming the Truth of his Doctrine He did not alwaies work his Miracles so soon as he was sought to or desired but sometimes delayed the matter for some space of time waiting for the fittest time and occasion So now he did being fought to by the Father of this Child c. So Joh. 11. 6. being sought unto to visit Lazarus being sick he delayed two dayes before he went c. See also Joh. 7. 6. This wisdom of our Saviour we are to imitate in watching the best opportunities of time to do good Duties either of piety to God or of charity or mercy toward our Brethren Gal. 6. 10. As we have opportunity let us do good to all c. Ephes 5. 15. Walk circumpectly not as fools but as wise Redeeming the time c. Now followeth the manner of our Saviour's charging the evil Spirit to go out of the Child with a sharp rebuke or threatning for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie whereby our Saviour no doubt expressed and testified his indignation and displeasure against this evil Spirit for his malice and cruelty against the child for which cause also he doth upbraid him in the words following with the names of dumb and deaf Spirit In verbis duo consideranda 1. The person rebuked evil Spirit Described by his property called the foul Spirit 2. The Rebuke it self Of the first Foul Spirit See chap. 1. ver 23. The wicked Angels or Devils are often in the Gospel so called to distinguish them from the good Angels which are pure and holy Spirits Mark 8. ult and withall to set forth their nature and property in themselves that they are most impure Creatures polluted with the corruption and contagion of sin for whereas they were by their first Creation holy and undefiled Spirits as the good Angels now are they kept not their first estate Jude ver 6. but fell from God by sin and so became most polluted Creatures and that both in regard of that corruption with which their whole nature is defiled ever since their Fall and also in regard of those actuall sins in the practice whereof they have and do continually live as lying murder c. whence it is That they are called evil and wieked Spirits as Ephes 6. 12. And Joh. 8. 44. The Devil is said to be a Lyar and Murderer from the beginning And as they are thus unclean and polluted with sin in themselves so also they labour to defile all the Creatures of God but especially mankind by tempting them unto sin that they may become like unto themselves Observ 1 Observ 1. Hence gather the foulness and filthiness of sin in it self that it is a most foul and unclean thing in that it hath made the Devil himself who by Creation was an Angel of light holy and pure to become so foul and unclean a Spirit as now he is It is sin alone that hath bereaved him of his original purity and hath brought all that filthiness upon him with which he is now polluted This hath made him of a holy Spirit to become an unclean Spirit which therefore shews the foul Nature of sin that it is a most impure and unclean thing in it self for which cause it is in Scripture called Uncleanness and Filthiness Zechar. 13. 1. A Fountain shall be opened to the House of David for Sin and for Uncleanness And 2 Cor. 7. 1. Let us cleanse our selves from all filthiness of the Flesh and Spirit c. Yea sin is the most foul filthy and unclean thing in the World and the cause of all Uncleanness and filthiness that is in any of the Creatures The wicked are compared to loathsom and filthy Creatures as to Swine Dogs c. More particularly the foulness of Sin may appear by these Reasons Reasons Reasons 1. It is most opposite and contrary to the most holy and pure Nature of God and most odious and loathsom unto his Majesty Hab. 1. 13. 2. It doth defile not onely the Devils but Mankind also yea all the Creatures of God since the Fall of Angels and Men for by reason of Man's sin the visible Heavens and Earth with all Creatures in them are subject to vanity and corruption Rom. 8. 20. 3. It defileth not onely the bodies of men but their very Souls and Consciences Tit. 1. 15. to the wicked nothing is clean but their minds and consciences are defiled 4. It defileth not onely the Persons by whom it is committed but the very places where it is committed as the Land Cities and Houses where the wicked do live Num. 35. 33. Blood defileth the Land And Zeph. 3. 1. Hierusalem is called a filthy and polluted City c. 5. No means to purge and take away the filth of Sin but the precious Blood of Christ the Son of God The onely Fountain opened for sin Zech. 13. 1. Vse 1 Use 1. See the Profaness of such as make leight of Sin being bold to commit sin and so to defile their own Souls and Bodies yea many there be who love and delight in the practice of sin following it with greediness like Swine wallowing in the mire yea worse than Swine or any other Beasts Such as those that delight in Drunkenness Swearing Cursing Profanation of the Sabbath c. What spiritual folly and madness is this to love and delight in that which is so foul and filthy a thing even filthiness it self c. yet some are worse than the former who not onely love and delight in the filthiness of sin but also glory and boast of their sins which is to glory in their
this matter of founder judgment and did see the truth more clearly than the Apostles themselves whence observe that sometimes men of meaner gifts and place in the Church may see the truth and judg better in matters of Religion then those of greater gifts and place Joh. 3. 8. As the Wind bloweth where it listeth c. So doth the Lord give his Spirit of illumination when and to whom he pleaseth to open their eyes to see the truth in matters of Religion Luke 10. 21. I thank thee O Father c. that thou hast hid these things from the wise and prudent and hast revealed them unto Babes c. Joh. 7. 48. The common people saw Christ to be the Messiah and believed in him when the Pharisees and Rulers did â—ot Vse Vse This must teach us not to contemn the Judgment of the meanest Christian in matters of Religion but to hearken to it and be ruled by it so far as it is agreeable to the Word of God Observ 3 Observ 3. This reproof of the Disciples could not chuse but be a great tryall to the Parents of these little Children and a means to discourage and hinder them if they would be hindered in this good work of bringing their Children to Christ in that their commendable practice was thus blamed and condemned by such as were so near unto Christ This may teach us that we are to look for discouragements at the hands of others in good duties yea sometimes at the hands of such as are of eminent place and authority in the Church who should rather encourage and further us in such duties Cant. 5. 7. when the Church had lost the comfortable presence of Christ for a time and did thereupon carefully and diligently seek after him to find him again it is said the watchmen of the City which are the Ministers of the Church who should have helped her to find Christ meeting with her did smite and wound her and take away her vail Thiâ— being so it shews what need there is for us to be armed before-hand with courage and resolution in practice of good duties lest otherwise we be daunted therein if we meet with discouragements and opposition from others especially from such as are of any eminent place in the Church for we shall find this to be no small tryall therefore great need have we to prepare for it that we may bear and go through it and not be discouraged thereby or hindered in well-doing A man that is wife for the World if he undertake some matter which he thinks will be greatly for his benefit and do suspect that some or other will go about to oppose or hinder him he will arm himself before-hand with a resolution not to be discouraged c. So should we c. Mark 10. 14. But when Jesus saw it c. May 11 1628. OF the fact of those that brought their little Children to Christ to be blessed or prayed for we have heard as also of the fact of Christ's Disciples blaming or reproving such as brought them Now follows the carriage of our Saviour in this case both toward his Disciples and toward the little Children Touching his carriage towards his Disciples two things are set down 1. That when he saw it He was much displeased 2. That he shewed his displeasure by his words uttered to them willing or commanding them to suffer little Children to come unto him and not to forbid them yielding a reason hereof because Of such is the Kingdome of God Of the first He was much displeased Or had indignation at the fact of the Disciples in reproving such as brought the Children to him The cause of his great displeasure was the greatnesse of the fault and offence of the Disciples in this rash and unadvised action of blaming those that brought the Children to Christ whereby they did as much as lay in them both hinder the good of the Children depriving them of the benefit of Christ's blessing and Prayers and also discourage the Parents in that good work of charity and mercy to their Children Anâ— this fault of the Disciples was also the greater because our Saviour not long before testified his love to little Children by calling such a one to him taking it in his arms and setting it in the midst of them as a pattern of humility as we heard chap. 9. 36. Observ 1 Observ 1. That it is lawfull and fit for us to be offended and displeased at the sins of others whereby they dishonour God This is a good and holy kind of anger or indignation which was in our Saviour Christ as we see here and chap. 3. 5. He looked angerly upon the Scribes and Pharisees c. It hath also been in other the best Saints of God and is commended in them in Scripture In Moses Exod. 32. 19. when he saw the Israelites dishonour God by the Idolatrous Calf his anger waxed hot c. In Nehemiah chap. 5. 6. when he heard the cry of the poor c. In Paul Act. 17. 16. his spirit stirred within him c. Ephes 4. 26. Be angry and sin not To be understood of this lawfull and holy anger conceived against the sins or others c. Reason Reas This kind of displeasure or indignation against the sins of others is a part of that zeal for Gods glory which is required to be in us for zeal is a mixt affection consisting partly of grief for the sins of others as in David Psal 119. 136. Rivers of waters run down my eyes c. and partly of indignation or displeasure against others sins Use 1 Use 1. To condemn the want of this holy affection of anger and displeasure against the sins of others in many Christians yea in the most There is much carnall and sinfull anger in them but little or no holy indignation against sin when they see or heart that God is dishonoured by the sins of others as by swearing drunkennesse profanation of the Lords Day c. their spirits are not stirred in them If themselves be wronged or abused never so little they can soon be moved to displeasure yea they can be hot as fire in their own cause when the matter toucheth themselves but in the cause of God they are cold as Ice not affected with it they take it not to heart which shews want of love to God and of true zeal for his Glory And if ever there were cause to complain of this want surely now in these evill and declining times For who is there now almost to be found like unto Elias zealous for the Lord of Hosts c. Vse 2 Vse 2. To stir us up to labour for this good and holy kind of anger or displeasure against the sins of others which was in our Saviour Christ and hath been in other the best Saints of God and seeing it is a part of that holy and Religious zeal for Gods glory which ought to be in us and must be in