obstinate unbelieving Jews that Herod cut him off betimes to please the Jews Acts 12. 2. And the noyse of St. John's thunder we hear at this Day in reading his Writings so full of zeal and power of the Spirit How mightily doth he thunder against the Hereticks of his time which denied the God-head of Christ This appears in his Gospel and in his Epistles and in his Revelation Simon the Canaamite is called Zelotes as is likely for his zeal in Preaching Use 1 Use 1. Ministers are to labour for this Spirit of zeal and power in Preaching the Word though all cannot be Eliasses having the Spirit doubled on them neither can all be such sons of Thunder as James and John were yet every faithfull Minister must strive to be in some degree a son of Thunder Use 2 Use 2. The People are to pray for their Ministers that they may be Zealous and Powerfull in their Ministery Mark 3. 19. And Judas Iscariot c. Nov. 14. 1619. THe last day we heard three particular Observations gathered from the Evangelists rehearsall of the severall Names of the twelve Apostles Now to proceed to some other Points to be observed from this 19 Ver. where the name of Judas the Traytor is set down who is put in the last place as being the most unworthy of the Twelve and indeed not fit to be numbred among the good Apostles therefore is he set after them all both here and Matth. 10 and Luke 6. In the words we have 1. His proper name Judas 2. Another Name or Title given him for distinction-sake in that he is called Judas Iscariot from the place where he was Born or Lived as is probable 3. He is further described by a speciall note or mark of infamy whereby he is marked out from the rest as a wicked Apostate in that it is said It was he that did betray Christ unto Death But to come to the Instructions to be gathered hence Observ 1 Observ 1. In that wicked Judas the Traytor is numbred here among the twelve Apostles of Christ who were the most excellent and holy Society that ever was on Earth We may learn That there is no Visible Church nor society of Christians in the World so holy but there may be and are ordinarily some Hypocrites and wicked Men among them Joh. 6. penult Have not I chosen you twelve and one of you is a Devil He carryed himself so well in outward shew that our Saviour Christ thought fit to choose him into that holy Fraternity yea and after he was chosen he demeaned himself so well in shew that the other Apostles could not discern his wickedness and therefore when our Saviour told them that one of them should betray him every one suspected himself as much as Judas Matth. 26. 22. and yet all this while he carryed a wicked heart within him So Acts 8. 13. Simon Magus joyned himself in Profession with Philip and the Church in Samaria and yet was a Reprobate And thus it hath ever been in all Societies on Earth whether Churches or Families though never so holy yet some wicked Men and Hypocrites have lurked in them some false Brethren have crept into them In Noah's Family there was some cursed Cham in Abraham's a wicked Ismael in Isaac's a prophane Esau Matth. 13. The Visible Church is a Field in which good Wheat and Tares are sowed and grow till Harvest and like a draw-net which takes as well bad Fish as good So Matth. 3. in the Lord's Corn-floor there is Chaff and Wheat mingled till they be severed by his Fann. 2 Tim. 2. 20. In a great House there are not onely Vessels of Gold and of Silver but also of Wood and of Earth some to honour and some to dishonour So it is in the House of God c. that is in the Visible Church on Earth The like may be said of private Families of Christians which are little Churches In the best there may be and are often some Hypocrites Vse 1 Use 1. To teach us not to marvail or take offence at it when we see Hypocrites and wicked Men mingled with true Christians in the Visible Church though it be never so holy and excellent a Church yet there may be false Brethren in it as in the Church of Galatia Gal. 2. 4. So in those Churches mentioned Revel 2. 3. Chapters The Church of God on Earth is as a Sheep-fold Joh. 10. 1. Now as there may be some Sheep out of the Fold and some Wolves get into it so it is in the Church There may be some true Christians that live out of the Visible Church as among Turks Pagans and Hereticks God may call and save some extraordinarily and so on the other side there may be and are usually some yea many Hypocrites and wicked Ones within the Visible Church We are not therefore to think strange of it when we see it so in any particular Church much lesse forsake the Fellowship of it because of Hypocrites and wicked Ones that lurk in the bosome of it It is the errour and fault of the Brownists to seperate from our Church because of many profane and wicked Ones that live in it unreformed being mingled with good Christians As if the mixture of some rotten Members with the true Members of the Church did or could make it to be no Church Contrà then there should be no true Visible Church at all on Earth c. We must therefore know That there is no absolute perfection of any Church on Earth to be dreamed of onely in Heaven shall the Church be without spot or wrinckle c. In caelo omnes boni in inferno omnes mali in terra boni sunt mali Stella in Luc. 6. pag. 160. Vse 2 Use 2. This also serves for the comfort of religious Masters of Families who fear God truly themselves and are carefull in using all good means that those of their Family may fear God and yet sometimes have against their wills some profane person or persons in their Houses as stubborn and disobedient Children or wicked Servants And this they are not to think strange of nor be discouraged at it remembring that in Christ's own Family there was a Judas Onely they must look to it that they do not countenance nor willingly harbour such wicked Persons in their Families but use all good means to reclaim them and if they will not be reformed then to rid their Families of them if they be such as they can put away as profane Servants lest they bring the Curse of God upon the whole House Vide Augustin Epist 137. Vse 3 Vse 3. This must teach us not to content our selves with this that we live in the Visible Church or have outward society with good Christians and that we are Baptized and come to Church and conform to outward exercises of Religion as they do For all this one may do and yet be no better Christian then Judas He was of
he taught which was the most divine and heavenly Truth of God without all mixture of Falshood or Error This was confessed by his very enemies Mark 12. 14. 2. In regard of his powerful miracles which accompanied his Doctrine 3. In regard of the excellent manner of his Teaching which was such as did procure and win unto him great Authority and this is chiefly meant here Now the manner of his Teaching was excellent in sundry regards 1. He taught in his own Name as being Lord of his Doctrine and not onely as a Messenger or Interpreter thereof as the Prophets were therefore he did not use to say in his Preaching Thus saith the Lord as the Prophets used but I say unto you c. See Matth. 5. alibi 2. He taught with great power and efficacy so as his Doctrine wrought very effectually upon his Hearers for he did not onely sound the Word into their ears but he was able by his divine Spirit to work upon their hearts causing them to believe and embrace that which was taught 3. He taught with much zeal and earnestness of Affection shewing himself zealous of his Father's Glory and very earnest and desirous to save men's Souls 4. His speech and delivery was with special grace Luke 4. 22. The People wondred at the gracious words which proceeded out of his mouth the meaning is his words were such as did manifestly express the inward graces of the Spirit that were in him above measure as Humility Love Mercy c. See Isa 50. 4. And not as the Scribes Here we are to shew 1. Who were Scribes 2. What their manner of teaching was Touching the first This was a name of Office among the Jews Whereof there were two sorts 1. Civil who were publick Notaries or Secretaries unto Princes to write and record the publick affairs of the Common-wealth 2 Sam. 8. 17. Seraiah was David's Scribe So 2. Reg. 22. Shaphan was Josiah's Scribe 2. Ecclesiasticall Scribes which were imployed in Church-matters and these were a certain order of Ecclesiasticall persons who being skillful in the Law of Moses were appointed to be publick Teachers and Expounders of it to the People Such a Scribe was Ezra Chap. 7. Ver. 6. He was a ready Scribe in the Law of Moses See Nehem. 8. 4. and such were they by profession who were called Scribes in our Saviour Christ's time as Matth. 23. 2. The Scribes and Pharisees sit in Moses Chair c. that is They are such by Office who are appointed to expound the Law of Moses therefore they are sometimes called Lawyers and Doctors of the Law as Luke 5. 17. Luke 7. 30. These were very learned in the Letter of the Law as may be gathered 1 Cor. 1. 20. vide infrà Cap. 2. v. 6. Touching the second thing namely the manner of teaching used by the Scribes we must know That in our Saviour's time they were faulty in their teaching two wayes 1. In the matter which they taught for instead of the pure Word of God they taught the precepts of Men that is their own unwritten Traditions See Matth. 15. 9. and Luke 11. 52. 2. In the manner of their teaching in that they taught coldly negligently and without zeal and power This may appear because the Evangelists do oppose their teaching unto the powerfull teaching of Christ which shews That as His Doctrine was delivered with zeal and power so theirs was void of power This latter faultiness in the manner of their teaching is chiefly meant here Now to the Instructions to be learned hence Observ 1 Observ 1. From the manner of our Saviour Christ's teaching observe this That it is not enough for Ministers of the Word to preach true and sound Doctrine but they must also look that it be done in due and right manner 1 Pet. 4. 11. If any man speak let him speak as the Words of God As Ministers must teach the Divine truth of God so they must teach it after a Divine and Spirituall manner So did Paul 1 Cor. 2. 4 13. He taught with demonstration of the Spirit c. not with the words which mans wisdom teacheth but which the Holy Ghost teacheth comparing spirituall things with spirituall things More particularly for the right manner of teaching the Word these two things are required 1. That it be taught with an earnest zeal for Gods glory and with a fervent desire of the People's Salvation 2. That it be taught and delivered in powerful and effectuall manner so as to move and affect the hearers and to work upon their hearts if it be possible Thus Paul 1 Thes 1. 5. Our Gospel came not to you in Word onely but in Power c. Now to this end 1. Ministers must labour to be touched in their own hearts with a feeling of those things which they deliver for by this means their preaching will in all likelyhood work the more effectually on others when themselves are first moved and affected with that which they teach 2. Ministers in teaching must labour so to speak as to manifest and expresse the inward graces of their own hearts as meekness love humility c 〈◊〉 the People may see and acknowledge these graces of God in them as 1 Cor. 14. â—â— Then the People will be the more affected with their Doctrine Use 1 Vse 1. This reproveth the cold negligent and powerless teaching that is used by some Ministers of the Word which shew and expresse no zeal or fervency of affection nor yet any spirituall power or efficacy in their teaching These are like the Scribes c. They do the work of the Lord negligently no marvel if they do little good by such Preaching Use 2 Use 2. This may teach the People to love and desire a zealous and powerfull Ministery not contenting themselves with this to have the true Doctrine of the Word taught unto them but praying unto God to give unto their Pastors the Spirit of zeal and power to deliver and teach the word in such manner as that it may be effectuall to work upon their hearts Observ 2 Observ 2. Our Saviour preached as one having Authority that is he was careful by the manner of his teaching to maintain and preserve the Authority and Credit of his Person and Doctrine with the People Hence Ministers may learn That they ought to be careful so to carry themselves in their Ministery that they may preserve the credit and reputation of their Persons and Ministery and save it from contempt especially in their own places This charge Paul gives to Timothy 1 Tim. 4. 12. See that no man despise thy youth and to Titus Tit. 2. 15. These things speake and exhort and rebuke with all Authority See that no man despise thee Reas Reas The fruit and profit of their Ministery depends on the credit of it c. Quest Quest How may a Minister maintain the credit of his Person and Ministery By the same means as Christ did Answ 1 Answ 1. By teaching
the order of naming the Apostles as may appear by comparing them therefore no certain Argument can be drawn from the order of naming them to prove any superiority of one above another 3. Gal. 2. 9. James is set before Peter c. Zebedaeus So called to distinguish him from James the son of Alpheus Boanerges This word comes Originally from two Hebrew words Bane or Bene which signifies sons and Ragash which signifies fremere or tumultuari to make a great noise or tumult whence it is applyed to the noise of Thunder See Beza Drusius c. Sons of Thunder This surname he gave unto these two Apostles to put them in mind of their Office and Duty which was with great Zeal and power of the Spirit to sound forth the Doctrine of the Gospell like Thunder and withall to assure them that He would give unto them this Spirit of Zeal and power so to sound forth the Gospell Andrew Brother to Peter as we heard chap. 1. Philip Concerning him and his first Calling to be Christ's Disciple we read Joh. 1. and that he was of Bethsaida the City of Andrew and Peter this Bethsaida was a little Town or Village in Galilee Bartholomcw Some think this was Nathaniel who was brought unto Christ by Philip Joh. 1. because he is still joyned with Philip where the names of the Apostles are mentioned and because also Joh. 21. Nathaniel is reckoned among those Disciples which were Apostles Sic Jansen Harmon in Joh. 1. But it is uncertain Matthew Or Levi the Publican of whom we heard chap. 2. Thomas Who was also called Didymus Joh. 20. 2. which in Greek doth signify a Twin as Thomas doth in the Hebrew tongue See Drus Commentar in N. Test James the son of Alpheus So called to distinguish him from the other James the son of Zebedee before mentioned And this is he that is called the Brother that is the Kinsman of Christ Gal. 1. 19. for it is thought that he was the son of Mary the wife of Cleophas who was sister to the Virgin Mary the Mother of Christ Thaddaeus This was the surname of Lebbaeus as he is called Matth. 10. And Luke 6. 16. he is called Jude the Brother of James so that he had in all three names Simon the Cananite Called also Simon Zelotes Luke 6. and Acts 1. to distinguish him from Simon Peter He is called the Cananite as is most probable in respect of the Place where he was born and lived before his Calling to Christ which place is likely to have been that Cana a Village in Galilee mentioned Joh. 2. where our Saviour turned Water into Wine Judas Iscariot The son of one Simon so called Joh. 12. 4. to distinguish him from the other Judas the Brother of James And it is likely that the Word Iscariot is compounded of the Hebrew word Ish which signifies a Man and Kerioth or Kirioth which is the name of one of the Cities of the tribe Judah mentioned Joh. 15. 25. so that Iscariot is as much as a Man of Kirioth because as is likely he was born or lived there before his Calling to be Christ's Disciple Who also betrayed Him This is added as a note of infamy and disgrace with which he is branded and marked out from the rest of the Apostles as a wicked Apostate in that he fell away and did betray Christ unto Death of which Treason we shall see more afterward God willing Chap. 14. Quest Quest Why did our Saviour Christ choose Judas a wicked Traytor and a Reprobate into the number of the Apostles seeing he knew before hand that he would prove such a one For Joh. 6. 64. he knew from the beginning who should betray Him Answ Answ The principall reason hereof was this that the eternall purpose and counsell of God the Father concerning the betraying of Christ unto Death might by this means be fulfilled He knew before that it was his Fathers will and that it was so foretold in the Scripture that one of his own familiar Companions and Disciples which did eat Bread with him should betray him Joh. 13. 18. I know whom I have chosen but it is that the Scripture might be fulfilled He that eateth bread with me hath lift up his heel against me And none could be so fit an Instrument to betray Him as one that conversed familiarly with Him c. So much in way of clearing the sense of these Verses Now briefly to gather some Instructions from them And first to observe some things generally from them and then some other things more particularly Generally from these Verses Observ 1 Observ 1. In that the severall names of the Apostles are Registred here as also in three other places of Scripture as Matth. 10. Luke 6. and Acts 1. This the Lord would have done no doubt to honour them by preserving the memory of them unto all Ages because they were speciall Instruments of his Glory in being the first Planters of the Christian Churches Hence gather That God will honour those that honour Him and that are speciall Instruments of setting forth his Glory See 1 Sam. 2. 30. Therefore it is That we find the Names of such Chronicled and Registred in the Scriptures to their eternall Praise and Glory And although the names of wicked Men are also mentioned in Scripture as the name of Judas the Traytor in this place yet they are commonly mentioned with some mark of infamy and disgrace as Judas is here said to be he that betrayed Christ But on the other side good Men and Women are named in Scripture to their honour and praise in respect of those Graces that have been in them and in regard of those famous deeds which they have done in way of Glorifying God Use Use See then that the onely way to get true Fame and Renown with God and Men is to labour so to live that we may be speciall Instruments of Glorifying God in our Places This is the way to get an everlasting name Psal 112. 6. The Righteous shall be had in everlasting remembrance And Prov. 10. 7. The memory of the Just is blessed c. Exod. 35. 30. The names of Bezaleel and Aholiab are registred c. Observ 2 Observ 2. Many of these Apostles before their Calling were Men of mean outward condition in the World viz. poor Fishermen as we heard upon Chap. 1. touching Peter and Andrew James and John and they were also men unlearned as appeareth Acts 4. 13. and yet our Saviour chose them to be Apostles that they should be the first Planters of the Christian Church and that upon their Doctrine he might build his Church as it is Ephes 2. 20. Hence we may learn That such is the power of God that he is able to bring to passe great matters for the good of his Church by weak means 2 Cor. 12. 9. His strength is made perfect in weaknesse 1 Cor. 1. 27. He hath called foolish things to confound the wise and weak things
Place Calling or Office in the Church forasmuch as no outward Calling or Office can exempt any man from Errour but to build our Faith and Religion only upon the written Word of God which is the Word of Truth and cannot deceive or lead us into Errour Observ 4 Observ 4. In that the ground and cause of this Errour of the Scribes was their mis-understanding of that place of the Prophet Malachy before alledged hence we are taught what is one main cause of all Errours and corrupt Opinions of men in matters of Faith viz. The Ignorance or misconceiving of the true sense of the Scriptures See this handled Chap. 8. 28. Mark 9. 12. And he answered and told them Eliasverily cometh first c. Nov. 19. 1626. IN this Verse and the next is laid down our Saviour's Answer to the Question of the three Disciples propounded to him in the former Verse touching the Opinion and Doctrine of the Scribes conceâ—ning the coming of Elias before the coming and manifestation of the Kingdom of the Messiah In which Answer our Saviour resolveth the doubt moved by the Disciples and withal discovereth and confuteth the Errour of the Scribes The Answer consisteth of three parts 1. A Concession or granting of that to be in some sort true which the Scribes taught touching the coming of Elias that he was indeed to come before the Messiah 2. A further declaration or shewing both of the end of Elias his coming or what he should do at his coming He should restore all things And also what he should suffer or what ill entertainment he should find in the World at his coming namely that he should suffer such abuses at the hands of wicked men as Christ himself was to suffer according to the Scriptures 3. A plain discovery and confutation of the Errour of the Scribes teaching and holding that Elias was not yet come c. This our Saviour confuteth by avouching that he was already come and had suffered c. Of the first He answered and told them c. Though the Disciples in moving the former Question discovered much Ignorance and Weakness yet our Saviour beareth with them and gently answereth them shewing himself ready and forward to resolve and satisfy them in the matter they doubted of Elias verily cometh first q. d. It is true in some sense which the Scribes say and I grant it to be so as the Prophet Malachi fore-told that Elias ought indeed to come first that is before the coming of the Messiah Here note that our Saviour doth not speak of Elias in that sense as the Scribes did in affirming that he was to come before the Messiah For the Scribes understood this of the coming of the Prophet Elias himself in his own Person to live upon Earth again but our Saviour under the Name of Elias understandeth John Baptist the Fore-runner or Harbinger of Christ even as the Propet Malachi also doth Chap. 4. 5. before alledged calling him by the Name of Elias and affirming that this Elias that is to say John Baptist ought indeed to come before the Messiah That this is our Saviour's meaning is plain and clear Matth. 17. 13. where it is expresly affirmed by the Evangelist that the Disciples understood our Saviour's words in this sense viz. That he did not speak of Elias himself in his own Person but of John Baptist whom he called by the Name of Elias So also Mat. 11. 14. All the Prophets and the Law prophesied till John And if ye will receive it this is Elias which was for to come Quest Quest. Why doth the Prophet Malachi in the place before alledged and our Saviour in this place call John Baptist by the Name of Elias Answ Answ This Name is given to John in regard of the resemblance and likeness that was between him and Elias in sundry things As 1. In excellency of gifts and graces of the Spirit in which John Baptist resembled Elias in which respect it is said Luke 1. 17. that he should go before the Lord in the Spirit and Power of Elias Especially John resembled Elias in his great and fervent Zeal for God's Glory for as Elias was zealous for the Lord of Hosts 1 King 19. 10. and testified his Zeal by reproving Sin and setting himself against it even in the highest Persons as in King Ahab and â—esabell his Wife so also did John shew his fervent zeal in like manner by reproving sin plainly in the greatest Persons as not only in the Pharisees and Sadduces which came to his Baptism but also in Herod himself and Herodias his Wife 2. John resembled Elias in this that as Elias living in a very corrupt Age of the Church waâ— a special Instrument and means of reforming the abuse and corruptions reigning in those times and of restoring the decayed state of Religion so also John Baptist was stirred up of God in very corrupt times of the Church and was appointed as a special means of restoring the corrupt and decayed state thereof as appeareâ—h by the words immediately following this Text. 3. John resembled Elias in the manner of his outward Life and Conversation amongst men viz. In the strictness and austerity of it and particularly in his very Diet and Apparel As Elias was a man of a strict and spare Diet as may appear 1 King 19. 6. so was John also for his Meat was Locusts and wild-Hony And as Elias was cloathed in a hairy Garment in which respect he is said to be a rough or hairy man and was girt with a Girdle of Leather 2 King 1. 8. so also was John Baptist cloathed with Camel's haire and had a Girdle of a skin about his Loyns as we heard Chap. 1. Again as Elias lived for a time in the Wilderness whither he was forced to fly for his life being persecuted by Jesabel so likewise John Baptist both lived and preached in the Wilderness of Judea as we heard Chap. 1. 4. Lastly as Elias was hated and persecuted by Ahab and Jesabel and suffered much at their hands for his zeal and faithfulness in his Ministry so also did John suffer much for the same cause being hated of Herodias and imprisoned and put to death by Herod Now further when it is said here that Elias that is to say John Baptist was not onely to come but to come first This is to be understood in respect or relation to the time of Christ's Birth or coming into â—he World that John was to come before him in time that is to say to be born and to live on Earth before Châ—ist for the space of six Months as appeareth Luke 1. 26. 36. as also to exercise his Ministeriall Office of Preaching and Baptising some space of time before Christ himself Quest Quest Wherefore or to what end was John Baptist appointed to come before Christ that is to be born and to preach before him Answ Answ That he might be as a Harbinger to prepare the way for Christ that
A Learned Pious and Practical COMMENTARY Upon the GOSPEL According to St. MARK WHEREIN The Sacred Text is Logically Analysed The meaning of the holy Spirit clearly and soundly opened Doctrines naturally raised strongly confirmed vindicated from Exceptions and excellent Inferences deduced from them All seeming Differences in the History between this and the other Evangelists fairly reconciled Many important Cases of Conscience Judiciously Succinctly and Perspicuously solved By that Laborious and Faithful Servant of Christ Mr. George Petter late Minister of the Gospel at Bread in Sussex Luke 24. 32. Did not our heart burn within us c. while he opened to us the Scriptures 2 Tim. 4. 11. Take Mark and bring him with thee For he is profitable to me for the Ministry Non potuit latere Marcum quid scriberet Nec enim inexpers erat lectionis qui ab infantiâ divinis literis imbutus exercitatus erat in lege maximè cum Apostolos sit secutus Augustin Operum Tom. 4. in part 2. Questionum ex Novo Testamento Col. 738. Edit Basil 1569. Habebat Paulus Titum interpretem Sicut Beatus Petrus Marcum Cujus Evangelium Petro narrante illo scribente compositum est Hieronym Hedibiae quaest 11. part 154. Tom. 3. Edit Lugdun 1530. LONDON Printed by J. Streater and are to be sold by George Saw-bridge at the Bible on Ludgate-Hill MDCLXI THE Preface to the Pious Reader THE Four Evangelists are by some compared to four stately white Horses drawing the Triumphant Chariot of the Gospel wherein the Lord Jesus rides gloriously in his Imperial Seat throughout the World Others refer them as Mystical Jerom in praef ad Comment in Math. Anti-Types to the four Cherubims in Solomon's Temple or the four living Creatures in the Visions of Ezekiel supporting the Throne of the Divine Majesty with their Wings lifted up on high Each of which Cherubims had four Heads or Faces That which had the face of a Lion the Ancients say did represent our holy Evangelist St. Mark Because the first thing that we read of in the beginning of his heavenly Gospel is as it were the roaring Voice of a Lion in the Desarts The Voice of one crying in the Mark 1. 3. Wilderness Prepare ye the way of the Lord make his paths streight This blessed Man is reported to have been born in the Land of Judaea possibly at Jerusalem the Head City if that be true which some conceive that the Disciples were met secretly at the House of his Mother Mary when Act. 12. 12. Peter was let out of Prison by the Angel For the Text tells us expresly that he came to the House of Mary the Mother of John whose Sirname was Mark. He was Nephew to Barnabas if that be the same Person of whom the Apostle Paul writes in his Epistle to the Colossians Some have Col. 4. 10 conceited that he was the Son of Peter the Apostle because he styles him 1 Pet. 5. 13. so in his Epistle to the dispersed Jews But I rather understand it according to Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he was his Son begotten in the Faith as Paul calls Timothy other-where I know Carion takes him to be Peter's Carion p. 589. Sister's Son and so pro more Gentis according to the rate of the Hebrews speaking of their Kindred called his Son Others deem him to be so called because of his Youth and his continual Attendance to and Assistance of Peter in the Ministry of the Gospel For by Irenaeus he is called The Iren. haeres lib. 3. c. 1. Disciple and Interpreter of Peter committing those things to writing which he received from the Dictate of Peter Jerom relates concerning him Ib. supra that he was the first Bishop of the Church of God at Alexandria in Aegypt and acquaints us moreover that it was the Tradition in his time That he did not see the Lord our Saviour in the Flesh yet that what he compiled he received from Peter's own Mouth and hath compendiously recited the History of our Lord exactly according with the Divine Truth though not in all Points in precise Order of time The same learned Father in his Catalogue of Ecclesiastical Writers translated into Greek by Sophronius observes further That St. Mark wrote this Evangelical Treatise in Italy even at Rome it self at the request of the Brethren Others say at the desire and by the direction and inditing of Peter if so as most probable then I question whether it were written at Rome For it is greatly controverted and more likely on the Negative that Peter never was at Rome whatsoever the old and bold Lyars of the Popish strain do assert But however it appears from Evidences of great Antiquity that it was approved by Peter and by his Apostolick Authority set forth to be read in the Churches of Christ as Clemens cited by Jerom in the sixth Book of his Hypotyposis hath written Papias also the Bishop of Hierapolis in Syria who lived very anciently and was the Auditor and Disciple of St. John the beloved Disciple doth make a notable mention of this Sacred Author And Philo Judaeus seeing the Order of the Church by him erected in Aegypt what time he went Embassadour to the Emperour in the behalf of his Country-men the Jews highly commended the great Charity Community Holiness and Continency of the lives of St. Mark 's Disciples It is reported by Epiphanius truly in general a grave Author but yet it is to be feared in those Collections of Haeresies and other matters that he over-ruled his Pen too much by common fame that our holy Evangelist was one of those Disciples who not understanding the Mystery of eating the Flesh of Christ fell from him and walked no more with him Joh. 6. 66 but afterwards repenting became a Proselyte to the Gospel This Story is taken up by Baronius and other sequacious Pens whereas there be Casaub in Exerc. 15 in Baron many and those of high Repute and Antiquity who assert that our Holy Man never saw our Lord walking in the Vally of his Incarnation Eutychius in his short recital of the Foundation of the Alexandrian Eutych Edit Seldâ—n Church tells us several Stories of this Person upon what a strange occasion he was instrumental by a miraculous Cure of the Finger of one Ananias a Sutor of that City towards the Conversion of him to the Faith and afterwards he did constitute him the first Patriarch of that Seat The main of which Story being crept into the Fabulous Legends I leave to the Childish Affectors of Jacobus de Voragine and such kind of tremendous Lyars and Impostors to be asserted and proved Out of more serious and grave Relators it appears that this Holy Man dyed in the eighth Hieron Euseb l. 2. c. 24. Hist Eccles Dorotheus Year of Nero and the 63d after our Lord's Birth and was buried at Alexandria Some say he was crowned with
c. 4. In the calling and gathering of the Gentiles to the unity and fellowship of the Church See Psal 2. 6 8. Ephes 3. 3. c. By this means his Kingdom is enlarged much Use Use See our priviledge and happiness who live in these times since this clear and evident manifestation of the Kingdom and Regiment of the Messiah It is God's special mercy to us that we are born and live in these times since the coming of Christ in the Flesh because now his spiritual Kingdom and Government is more evidently manifested than it was before The Gospel is now more clearly â—aught and the gifts of the Spirit are more abundantly powred forth on the Church than before Christ's coming Christ himself also is 〈◊〉 ascended c. the Gentiles also whereof we our selvs are a part are now no longer shut out from the fellowship of the Church but are called and admitted unto it These things we see fulfilled which many Kings and Prophets that lived before Christ's Incarnation did greatly desire to see and yet could not Let us be thankful for this priviledge vouchsafed to us of God and make a good and right use of it Seeing Christ's spiritual Kingdom and Government in and over his Church is now so clearly manifested let us joyn our selves to this Church of Christ and yield our selves as dutiful Subjects of his Kingdom to be governed of him by the Direction of his Spirit and by the Rule of his Word Let us now kiss the Son lest he be angry c. as it is Psal 2. otherwise if we rebel against Christ and will not suffer him to reign over us we must look to be destroyed as his Enemies Luke 19. 27. Hitherto of the Reason or Ground of our Saviour Christ's Exhortation Now to speak of the Exhortation it self which is two fold 1 To repent 2. To believe the Gospel But before I speak of these particularly observe first two general Points of Instruction from the words Observ 1 Observ 1. In that our Saviour did chiefly insist on these two things in his Preaching namely upon the Doctrine of Repentance and Faith we learn That the Doctrines of Repentance and Faith should be in special manner taught and insisted upon by Ministers of the Word Our Saviour Christ in his Preaching chiefly urged these as we see here So did John Baptist as appeareth Math. 3. 2. compared with Act. 19. 4. So also did the Apostles as Paul Act. 20. 21. He witnessed to Jews and Grecians the Repentance towards God and Faith towards our Lord Jesus Christ Reas Reas These are main and principal Doctrines of the Gospel therefore reckoned among the fundamental Points of Christian Religion taught in the Primitive Church Hebr. 6. 1. The Foundation of Repentance from dead works and of Faith towards God Vse Vse Thiâ— should move Ministers much and often to preach these Doctrines of Faith and Repentance And the People of God should desire often to hear these Doctrines taught No Points of Christian Doctrine are more necessary or more useful These are such Doctrines as can never be taught too much because they can never be learned enough Observ 2 Observ 2. In that our Saviour preaching the Doctrine of the Gospel did exhort unto Repentance and Faith hence we may gather That the Doctrines of Repentance and Faith are taught onely in the Gospel as parts of it The Law discovereth Sin but sheweth no Remedy now Repentance is a Remedy c. This is true of Repentance Luke 24. 47. that Repentance should be preached in his Name that is in the Name of Christ as a part of the Gospel It is also true of Faith I mean of justifying Faith whereby we believe in Christ that it is taught onely in the Gospel as a part of it and not in the Law The Reason is because the Moral Law neither reveâ—leth nor teacheth Christ the Mediator therefore it doth not teach Faith in Christ the Mediator There is a kind of Faith taught in the Law which is a belief of God and confidence in him but not that Faith which apprehendeth Christ c. It is an Error to hold this to be commanded in the Law Now to speak particularly of these two Duties unto which our Saviour in his Sermon exhorted The first is To Repent The second To Believe the Gospel Quest Quest Seeing our Saviour doth first exhort to repent and then to believe the Question may be moved Whether Repentance be before Faith or Which of those Graces is first wrought in the heart Answ Answ The Order of these two Graces may be considered three wayes 1. In respect of Time and so neither Repentance nor Faith is first but they go together in time 2. In respect of their Nature and so Faith is in order of Nature before Repentance because a man must first be perswaded of his Reconciliation with God through Christ and of God's love towards him before he can truly love God again and he must first love God truly before he will truly hate Sin as offensive to God and turn from it 3. In respect of the manifestation of them in external fruits and so Repentance goeth usually before Faith because it sooner appeareth and is outwardly discerned by the fruits of it than Faith is And this may be one cause why Repentance is named before Faith in this and some other places of Scripture as Act. 2. 2. and Hebr. 6. 1. Now to speak of our Saviour's Exhortation to the practise of these Graces And first of the practise of Repentance which is first mentioned by our Saviour In handling whereof I will speak of these five things 1. Shew what Repentance is 2. The necessity of it 3. The signs or marks of it by which we may try whether it be in us 4. Speak of the Motives to stir us up to the practise of it 5. Of the Impediments that usually hinder from it Touching the first thing What Repentance is Answ It is a grace of the Spirit whereby a man is truly humbled for his sins and doth turn from them all unto God First I say it is a grace of the Spirit that is wrought in us by the Spirit of God to shew that we cannot repent of our selves but it must be given us of God 2 Tim. 2. 25. Jer. 31. 18 Further I add that it is a Grace whereby a man is truly humbled c. Where note that Repentance hath two parts whereof it standeth The first is Humiliation for sin The second is Conversion or Turning from sin to God both these must be in true Repentance 2 Chron. 7. 14. If my People shall humble themselves and turn from their wicked wayes c. Touching the first of these which is Humiliation for sin In it there must be two things 1. A true sight and feeling of our sins and of the Curse due unto them by the Law of God Psal 51. 3 I know my transgressions and my sin is ever before me So
a dead Faith which hath no works of Love flowing from it as a dead Tree which hath no Fruit. Look to this therefore thou that thinkest thou hast Faith What fruits of Love come from thee in thy life Art thou ready to do duties of Love to thy Brother Art thou ready and open-handed to give and to lend freely to thy Brother that is in want Art thou ready to forgive others that have wronged thee and not to go to Law for trifles as some do If there be true Faith in thee it will shew it self by these and the like fruits of Love If thou be truly perswaded of God's Love to thee this will cause thee to shew Love to thy Brother and Neighbour c. Let us by these marks try our selves throughly what Faith we have the rather because there is in many a false temporary Faith very like unto true Faith by which counterfeit Faith they believe the Word of God to be true and give assent to it yea some go further for they delight to hear the Word as Herod heard John gladly they rejoyce also for a time in the Promises of Salvation made in the Word having some taste of the sweetness of God's mercies perswading themselves that they belong to them and that they are in God's favour and in the number of those for whom Christ died c. â—hus far many go and yet have none but counterfeit Faith with which they deceive themselves Rest not in such a temporary Faith but examine the soundness of thy Faith by the forenamed marks which will not deceive thee Mark 1. 15. Believe the Gospel Nov. 1 1618. THe fifth thing to be spoken of is The means whereby we may attain to true Faith and by which we may cherish and encrease it Touching the means of attaining to Faith the principal is a diligent and conscionable attendance on the publick Ministry and Preaching of the Word Rom. 10. 17. Faith cometh by hearing and Hearing by the Word of God Act. 15. 7. Peter saith that God chose out him that the Gentiles by his mouth should hear the word of the Gospel and believe and Gal. 3. 2. They received the Spirit by the hearing of Faith preached The Hearing of the Word preached is the ordinary outward means in which and by which the Spirit of God doth work Faith So many then as desire to get true Faith and to have it wrought in them by the Holy Ghost must attend on this Ordinance of God they must frequent it on all occasions omitting no opportunities of partaking in it As ever thou desirest to have saving Faith wrought in thee so make conscience of often Hearing the Word of Faith Do not look that God should work this precious Faith in thee if thou use not the ordinary means this means is the hearing of the Word preached Quest May we not get Faith by reading the Word or by hearing it read Answ God is able to work Faith by bare reading of the Word and no doubt he doth so sometimes but that course is extraordinary The ordinary course which he taketh is to work Faith by the Preaching of the Word this is the ordinary and most powerful means sanctified of God for the begetting of Faith in mens hearts Therefore trust not to bare reading as if that were enough for the attainment of Faith but wait and depend upon the Word preached and withal desire God to joyn his Spirit with his Word to make his own Ordinance effectuall to thee this he hath promised to do Isa 59. ult So much of the meanes to get Faith Now the means to cherish and increase it are four especially 1. The diligent hearing of the Word in publick and often reading and searching of the Scriptures in privare for as the Word is a means to breed and beget Faith so the same Word is a notable means continually to nourish and encrease it 1 Pet. 2. 2. As new born Babes desire ye the sincere milk of the Word that ye may grow thereby The second means is the conscionable Use of the Sacraments these are seals set to the Word especially the Lord's Supper the proper End and Use whereof is to nourish and strengthen Faith in us We should therefore be carefull to partake of it often Also to meditate often of our Baptism for strengthning of our Faith The third means is frequent Prayer unto God for the confirming of our Faith Thus the Apostles of Christ prayed Lord increase our Faith Luk. 17. 5. The fourth means is often and serious Meditation upon the Promises of God made in the Gospel to such as truly turn from their sins and fly unto Christ by Faith as Isa 55. 7. Joh. 3. 16. These Promises are generally and indefinitely propounded think of them often and apply them to thy self thus we see the means to get and encrease Faith Let us conscionably use them that we may attain to this precious Faith and that having gotten it we may keep it It is the principal Grace that makes a Christian it is the chief riches of a Christian making us Partakers of Christ in whom are hid all the treasures of Grace and Salvation The sixth and last thing propounded to speak of is the usual Lets and Hinderances which keep men from true Faith The first is a vain and false perswasion of Faith which many take up and yet are far from true Faith They have some good things in them which they falsely suppose to be evidences of true Faith and yet they are not For example Many men live civilly in outward Conversation being free from gross vices they deal justly with their neighbours they come to Church duly and hear the Word yea some go further they take some delight in hearing of the Word they are willing also to confer of it with others they love the Company of good Ministers and good Christians yea further it may be they use good exercises in their Families as private Prayers Reading and the like These good things they do and hereupon the Devil and their own deceiptful heart perswades them that they have true Faith and are very good Christians when alas they are far from it Such must know that one may be neer the Kingdom of Heaven and yet not enter into it Thou mayest be almost a Christian with Agrippa and not altogether a Christian thou mayest have many good things in thee and yet want saving Faith Deceive not thy self with vain shews of civil honesty or outward formality in Religion Rest not in â—hese or in any common gifts that may be in an Hypocrite but strive to have more in thee than can be in a meer civil honest man oâ—â— formal Hypocrite get true Faith and then thou out-strippest them both A second hinderance that keeps many from believing is the greatness of their sins which when they look at they begin to think with Cain that they are greater than they can bear or greater than God can or will
that this Lake was about twenty Miles in Compasse Josephus saith it was forty furlongs broad and a hundred long De Bello Jud. lib. 3. c. 18. It was near unto sundry famous Towns of Note as Capernaum Tiberias Bethsaida Chorazin and others as Adrichomius Writeth Now near unto this Lake of Genesareth our Saviour Christ conversed much teaching and working sundry Miracles there which maketh it the more famous And it is likely that one cause why our Saviour did so much converse in this Place and why He now walked there was this because it was a populous Place where He might do the more good by His Doctrine and Miracles But not to insist longer on this I come to the second thing namely the Description of the Persons that were Called They are described 1. By their Names 2. By their Kindred and Parentage 3. By their particular Calling Fishers 4. By their Imployment in their Calling Touching the first of these their Names I will not here insist upon onely Note this that James is called the son of Zebedeus to distinguish him from â—ames the son of Alpheus which was another of the twelve Apostles Mark 3. 18. I proceed now to the second thing namely their Kindred and Parentage These were two Couples of Brethren and two of them were the sons of Zebedee Hence some gather That our Saviour Christ in making choyce of two Couples of Brethren to be Disciples and afterward to be Apostles did shadow unto us in some sort the unity and love that should be between Ministers of the Word that there should be a kind of Spirituall brotherhood between them and that they should affect and love each other as Brethren Paul often calleth Timothy his Brother So also he calleth his beloved Philemon Fellow-Worker But to let this passe I go on to the third thing which is their trade of Life they were Fishers Now this implieth that they were 1. Men of mean Estate and Degree because their Calling was so mean 2. That they were men unlearned and not furnished with the knowledge of Arts or Tongues So Acts 4. 13. 3. That they were not politick and Worldly-wise Men but rather plain simple-dealing men Such our Saviour Christ made choyce to be afterwards his Apostles Quest 1 Quest 1. How could unlearned Men be fit to make Apostles and to Preach the Gospel Answ Answ Christ made them fit before they Preached 1. By instructing and teaching them in his own Person for they heard his Preaching in publick all the time they lived with him and he taught them much See Mat. 13. 10 11. by private conference for they were after a sort his Family continuing with him for the space of three years and more all which time they had Christ to be their teacher 2. By the extraordinary powring out of his Gifts of the Spirit upon them which was done on the day of Pentecost after Christ's Ascension Acts 2. So then although our Saviour called unlearned men to be Apostles it follows not that such are fit in these times to be called to the Office of Ministers The calling of the Apostles was extraordinary and they were extraordinarily fitted of Christ for that Office because they were appointed to be the first Founders and Planters of the Christian Church but now that extraordinary Calling is ceased and men ought to be fitted for the Ministry by ordinary meanes namely by the study and knowledge of Arts and Tongues which are necessary in some good measure in all those that take on them the publick Ministry See 1 Tim. 3. 2. and 1 Tim. 4. 13. Quest 2 Quest 2. Wherefore did Christ Call mean and unlearned Fishermen to be his Disciples and afterward to be Apostles and not rather some of the Scribes Pharisees or Priests that were wise and great men in the World Answ Answ 1. To shew that his Kingdom being Spirituall John 18. 36. is not erected or promoted by Worldly means or helps as Wealth humane Learning worldly Policy c. Therefore when he was to set up his Kingdom among Men by calling and converting them to himself he imployed not such as were learned rich or great men but mean Fishermen Earthly Kingdoms are set up and enlarged by outward means as by force of Arms worldly Wisdom Policy c. But Christ's Kingdom is not promoted and furthered by such means as these but onely by the Divine Power of his Word and Spirit by which alone he calls and converts men to himself and so sets up his Kingdom in their hearts 2. To shew his Power in converting the World by such weak means even by the Preaching of poor and mean Fishermen that himself might have all the glory of this miraculous Work 1 Cor. 1. 29. That no flesh should rejoyce in his presence Observ 1 Observ 1. In that our Saviour calleth such poor and mean Persons to be his Disciples to believe in him and follow him we may gather that Christ Jesus in bestowing spiritual favours or priviledges on men doth not respect the outward quality or condition of their Person as Wealth Nobility of Birth Natural Wisdom or any worldly Greatness 1 Cor. 1. 26. And Mat. 11. 25. also Mat. 11. 5. The Poor have the Gospel preached to them Use Vse Comfort to those that are of poor and mean condition and quality in the World Christ will not reject thee for thy meanness or poverty nor deny the graces of his Spirit to thee if thou be carefull in using the means of Grace Christ will bestow his Grace upon thee as soon as upon the greatest Person in the World As worldly Wealth and Greatness do not commend any to Christ so neither doth the poverty or basenesse of any man's wordly condition move him to reject any or to deny his grace to them Observ 2 Observ 2. Christ can do great matters by weak means thus He converted the World by these Fishermen c. So much of the calling and condition of these Persons which Christ called in that they were Fishermen The fourth thing to be considered is their diligent imployment in their Calling It is said That Simon and Andrew were casting their Nets into the Water and James and John were busied in mending their Nets so that as they had a particular Calling so they were diligent in the Duties of it Observ Observ From their example learn this That every one that lives in the Church should not onely have some particular Calling whereinto do good in Church or Commonwealth but that he ought also painfully and diligently to imploy himself therein No Person Man or Woman should live idlely or unprofitably but must take pains in some honest Calling labouring with body or mind This was God's Ordinance at the beginning immediately after Adam's Fall as we see Gen. 3. 19. By sweat of face understand here any painfull Labour of body or mind See also Eph. 4. 28. and 2 Thes 3. 10. The examples also of the Faithfull in Scripture do prove it
the sound truth of the Word 2. By labouring for zeal and power in the delivery of it 3. By leading an unblamable life so as to be a pattern of holiness to his flock See 1 Tim. 4. 12. By this our Saviour Christ did winn Authority to his Doctrine Vse Use This reproves those Ministers which expose and lay open themselves and their Ministry to contempt either by their corrupt and unsound Doctrine or by their cold and powerlesse delivery and handling of the Word or else by their loose carriage in their lives These like the sons of Eli cause the People to abhorr the service of the Lord 1 Sam. 2. 17. Observ 3 Observ 3. And not as the Scribes This implyes That the Scribes were very faulty in their manner of teaching in that they taught in such a cold dead and powerless manner And as in their manner of teaching so also in the matter of it as appears elsewhere in the Evangelists in that they taught their own traditions instead of the pure word of God And yer our Saviour did not seperate from their Assemblies nor require his Disciples to do so but allowed them to hear these corrupt and cold Teachers because they stood in the place of publick Teachers having an outward calling in the Church and did also teach some truth See Matth. 23. 2 3. Against our Separatists Whence we may learn That we ought not wholly to separate from the Ministry of such Pastors or Teachers who are faulty in the matter or manner of their teaching but we may lawfully hear them if they have an outward Calling and be Authorized in the Church and do teach some true and sound Doctrines Mark 1. 23 24 c. And there was in their Synagogue a man with an unclean Spirit and he cryed out saying Dec. 15. 1618. Let us alone what have we to do with thee thou Jesus of Nazareth Art thou come to destroy us c. NOw we are come to the fifth and last History recorded in this Chapter of certain Miracles wrought by our Saviour in Galilee These are set down two wayes 1. Some of them particularly 2. Others in common and generally as we may see Ver. 23 33 34. Those that are particularly recorded are three in number The first is The casting out of a Devil out of one that was possessed from the 23 Ver. to the 29. The second is The curing of Peter's wives Mother of a Feaver from the 29 Ver. to the 32. The third is The cleansing of a Leper from the 40 Ver. to the end of the Chapter Touching the first of these Miracles namely the casting out of a Devil from one that was Possessed We may consider in it three things 1. The person upon whom the miracle was wrought described first by his present afflicted condition He had an unclean Spirit 2. By the Place where he now was In their Synagogue 3. By his outward carriage or behaviour towards our Saviour Christ And that in two things 1. His crying out 2. In the words which he uttered to our Saviour in crying out Of which we shall hear when we come to them The second thing to be considered in this History is the Miracle it self Ver. 25 26. The third is The consequents of it Ver. 27 28. A man with an unclean Spirit In the Original it is a man that was in an unclean Spirit Which Phrase implyes thus much That he was bodily possessed with a Devil or wicked Spirit See Luke 4. 33. An unclean Spirit did really enter into him and possesse his Body c. For the conceiving of this we must here note That the Devil may be said to be in Men or to enter into them two wayes 1. In respect of his operation and working upon their hearts and minds by his suggestions and temptation◠whereby he entiseth and draweth them to sin And thus he is in all wicked men Eph. 2. 2. So in Judas Luke 22. 3. But this is not here meant 2. In respect of his very substance or essence when he doth really enter into mens Bodies and being in them doth work and move in them at his pleasure See Bucer and Zanchy And thus was the unclean Spirit in this man here mentioned in the Text Therefore our Saviour bids him go out of him afterwards Here a Question is further to be answered touching the Devils entring into men's bodies to possesse them Quest Quest Why doth the Devil desire to enter into the bodies of Men and Women to possesse them Answ Answ Out of his inveterate malice and envy 〈◊〉 Mankind 1. That he having such near union with their persons may more 〈…〉 and entise them to sin by insinuating himself into their imagination or fancy by which he doth work on their outward senses 2. That he may the more easily hurt their bodies by offering violence to them and by afflicting and torturing them Therefore we read in the Evangelists how the Devils did often torture the bodies of such as were possessed by them sometimes rending or tearing them sometimes violently hurrying them from place to place sometimes casting them into the Fire and Water c. Unclean Spirit That is a Devil one of those wicked Angels or Spirits of Hell They are called unclean Spirits here and in many other places of the Evangelists 1. To distinguish them from the good Angels who on the contrary are called Holy Mark 8. ult 2. To shew their nature and disposition viz. That they are most impure in themselves and seek to defile all other Creatures of God especially Mankind The words following shall be explained afterward We come to the Instructions to be observed out of the Words that have bin opened Observ 1 Observ 1. First observe here That the Devil is a most malicious enemy to Mankind desiring and seeking by all means to do hurt and mischief unto mens Souls and Bodies therefore he is said to be a murderer from the beginning Joh. 8. 44. Revel 9. 11. Antichrist is called Abaddon and Apollyon both which words the one in Hebrew the other in Greek signifie a Destroyer much more doth these names agree to the Devil This hi◠malice he sheweth 1. Against the Souls of Men in tempting and drawing them to sin by his wicked suggestions that so he may bring them to eternall destruction 1 Pet. 5. 8. A roaring Lyon seeking whom to devour c. See also for this Luke 22. 31. Sathan desired to winno◠them thereby shewing his great malice Acts 5. 3. Sathan filled the heart of Ananias c. 2. He shews his malice against the bodies of men which he doth sometimes by entring into them to possess them as we see in this place and in many other examples in the Gospel of those that were possessed by wicked Spirits and were much tortured and afflicted by them and sometimes though he enter not really into them yet he useth means to strike them outwardly with bodily diseases aches or infirmities
Miracles by his help because he did confesse him and seem to honour him so much Hence as some think grew that wicked slander of the Pharisees against our Saviour that he cast out Devils by Belzebub Matth. 12. 24. So much of the sense of the Words Observ Observ There is an Historicall Faith in the very Devils whereby they know and believe in generall that Christ is the Son of God and the Messiah or Saviour of Mankind Therefore they confesse him so to be as here and else where in the Gospels as Mark 3. 11. Thou art the Son of God c. So Acts 19. 15. Jesus I know and Paul I know c. Yea further they know and believe in general the Truth of the Word of God both the Law and Gospel Therefore Jam. 2. 19. it is said The Devils Believe and Tremble Quest. Quest How come they to this Historicall Knowledge and general Faith Answ Answ Not by supernaturall enlightning of God's Spirit where of they are not partakers But 1. By help of that naturall light of understanding which they had by Creation which though it be much obstructed and lessened by their Fall and Apostacy from God yet it is not quite taken away but they still retain since their Fall a great measure of naturall understanding which no doubt helps them to conceive the things set down in the word of God 2. They attain to this generall Knowledge and Faith by experience and observation 1. Of the Ministery of the Word in the Church for when the Word is Preached they perceive what is taught and cannot but yield assent to the Truth of it 2. By seeing the Miracles of Christ living upon Earth 3. They do also perceive what is written both in the Scriptures themselves and in other good Books by which means they come to increase their Knowledge Nevertheless though they have this Historicall Faith yet they come far short of true Faith because they cannot apply those things which they know to themselves for any good or comfort to themselves nor make any use of them Vse 1. This condemneth such as come short of the Devils themselves in this Historicall Faith How many have we that are grosly ignorant in the Word of God both in the Doctrine of the Law and Gospel How many that are meer strangers to the Scriptures How many that are to seek in the plainest and easiest grounds of Christian Religion scarce knowing so much as the meaning of the Commandements or Lord's Prayer or of the Articles of the Creed The Devils go beyond these in the Knowledge of Christ and of his Word and what a shame is this for them Again others though they perhaps know something of the Word yet give not assent of mind to the Truth of it Object Object God forbid but we should belive the Word to be true Answ Answ But thy loose profane life shews the contrary If thou didst indeed believe and rest firmly perswaded that the Soul that sinneth shall dye or that covetous Persons Drunkards Raylers c. shall be shut out of God's Kingdom wouldst thou live in these or the like Sins Perhaps thou believest the promises but not the threatnings of the Word to tremble at them But the Devils believe both though they cannot apply the promises to themselves for Comfort or Salvation Use 2. Rest not in an Historicall Knowledge or Faith if thou do it will not save thee for if it would then it would save the Devils for they have this literal Knowledge and general belief of the Word Dost thou think it enough to know and believe that Christ dyed for Sinners The Devil and his Angels know and believe as much Labour then to out-strip them and to get a better Faith then is in them Labour to apply to thy own Soul the promise of Salvation through Christ and not onely to know the Word but to frame thy Heart and life to it c. The Holy One of God The Devil 〈…〉 the former words professed in generall his Knowledge of Christ now he professeth more particularly what he is The meaning of the Words see before Observ Observ 1. Hence we may learn this truth even from the mouth of the Devil that that Jesus which was born of the Virgin Mary is the true Messiah foretold by the Prophets that is that Speciall and Eminent Person which was Ordained of God to be the Saviour of Mankind Our Saviour professeth as much of himself Joh. 4. 26. And Paul testified to the Jews at Corinth Acts 18. 5. that Jesus was that Christ Reas 1 Reas Whatsoever the Prophets foretold concerning the Person or Office of the Messiah is fulfilled in this Jesus they foretold nothing touching his Conception Birth Sufferings Resurrection c. and touching the Circumstances of them but it is all verified in this Jesus as might be shewed at large But I will not here insist upon it Vse Vse See the fearful Judgment of God resting upon the Jews at this Day in that for the sin of their Ancestors in Rejecting and Crucifying the Son of God they are given over of God to such blindnesse and hardnesse of heart that they stand out in denyall of this that Jesus is the Christ which yet the Devils themselves do here acknowledge See Rom. 11. 25. Blindness or hardness is come to Israel c. and Ver. 22. Behold the severity of God towards them c. It is a wonder That they reading in the Prophets those things which are there spoken of the Messiah and finding them all fulfilled in this Jesus yet deny him to be the true Messiah notwithstanding that themselves are driven to confesse that the time appointed for his coming is expired many hundred years ago Let us be warned by their example to take heed of willful rejecting Christ or his Word lest the Lord justly give us over to blindness and hardness of heart Observ 2 Observ 2. Christ Jesus is a Person most Holy and Sanctified in extraordinary measure Revel 3. 7. Thus saith he that is Holy and True Hebr. 7. 26. Such an High Priest it became us to have who is Holy Harmlesse Vndefiled separate from Sinners Now He is thus Holy both in Himself and in respect of His Church 1. In Himself 1. As He is God so he is essentially Holy yea Holinesse it Self 2. As He is Man and that both in His Conception and Birth as also in his whole Life In His Conception and Birth He was not onely pure from all Sin but also indued with a fulnesse and perfection of Sanctifying Grace so far as his humane Nature was then capable of it Object Object He came of Adam's Posterity which is wholly tainted with sin How then can He be holy in His Conception and Birth Answ Answ He descended not of Adam in such manner as other Men do that is by ordinary Generation but he was extraordinarily conceived in the Virgin Marie's Womb by the special Vertue and Power of the Holy Ghost See
thou didst not seek after him Even then when he saw thee lying and living in thy sins he drew thee out of them Ezek. 16. 6. When thou wast polluted in thy bloud He said to thee Live c. Though thou were'st as vile and corrupt as others by nature yet he hath passed by many others and hath freely called thee and taken thee out of thy sinfull Estate Consider this and let thy Heart be inlarged to thankfulness and be carefull to shew it in thy obedience to the will of God all the dayes of thy life Observ 2 Observ 2. Further in that this Levi a Publican and a covetous extortioner in all likelyhood was called of Christ to be a believer in him We learn That it pleaseth God sometimes to call home to himself great sinners and offenders to give them repentance and upon their Repentance to shew mercy in pardoning them Of this we have sundry examples as in Rahab the Harlot Manasseh a most wicked King yet upon his Repentance he was received to mercy 2 Chron. 33. 13. So Paul a Blasphemer and Persecuter of the Church yet was called to repentance and found Mercy 1 Tim. 1. So Mary Magdalen a sinfull Woman yet received to Mercy So Zachaeus a Publican and a covetous oppressor Luke 19. Reas Reas By this means the Lord doth the more magnify and set forth his Grace and mercy in calling great Offenders to Repentance and Faith and in pardoning their sins Use 1 Use 1. None therefore should be discouraged or afraid to come to God for pardon because of their great sins but rather they should make the more haste unto him by true Repentance and earnest suing for mercy in Christ The deepness of a wound or dangerousness of a Disease in the body doth not keep the party wounded and Diseased from seeking to the Surgeon or Physitian but causeth them rather to make the more haste to them So let the greatness of thy sins hasten thee to God by true Humiliation Remember That God hath called some great Offenders and upon their true Repentance received them to mercy Esay 1. 18. Though your Sins be as Scarlet or Crimson c. It is not the greatness of sin simply but continuance in sin that condemns the sinner Therefore though thy sins have bin many or great yet cast not away hope of mercy but seek to God through Christ for pardon and mercy onely see that thy Repentance and Humiliation be answerable to the greatness of thy sins c. Majora crimina majoribus abluuntur fletibus Ambros Use 2 Use 2. Teacheth us not utterly to cast off such as are great Offenders and foul sinners but to use all good means to reclaim them and to bring them to repentance that they may be saved 2 Tim. 2. 25. God may in time call them home to him for ought we know they may belong to his Election of Grace Let us not neglect any good means to draw them to Repentance be ready to admonish reprove instruct them c. Observ 3 Observ 3. This Levi being a Publican or Tribute-gatherer it is likely he was rich and wealthy for such were the Publicans no doubt for the most part men of great Wealth which they much increased by their covetous and unjust practises See Luke 13. 4. Yet this Rich and Covetous Publican is here called of Christ to be a Believer in him and he yielded obedience to this Calling in embracing Christ and following him Hence we may gather That although it be very hard for a covetous rich man to be saved as our Saviour affirmeth Matth. 19. 23 24. yet it is not impossible with God to call such a one and to reclaim him from his Covetousness yet withall we must here note that a covetous rich man cannot be saved so long as he remains still covetous but he must first forsake his sin of covetousness and his covetous and unjust practises as this Levi the Publican did or else he cannot be partaker of Gods Kingdome Let all Covetous Rich men think well of this and let it move them to repent truly of their sin of Covetousness and to forsake it that they may be saved Though a Rich man may be saved and many such have bin saved as Abraham Lot Solomon Job Zachaeus yet a covetous Rich man in whom that sin Reigneth remaining so cannot be saved Mark 2. 14. And as he passed by he saw Levithe Son of Alpheus sitting at the receipt of Custome and said unto May 30. 1619. him Follow me And he arose and followed him Observ 4 OBserv 4. Our Saviour Christ onely by speaking the word bidding Levi follow him did so work upon his Heart that he caused him readily to go after him yea to believe in him and to forsake his sins of Extortion and covetousness this teacheth us the wonderfull power and Efficacy of the word of Christ it is able to alter and change the Heart of a sinner yea of the vilest sinner It is able to work Faith and Repentance where it was not before The same word of Christ which was powerfull at first to create the World of nothing is still most powerfull to work Grace where it was not and to convert sinners to God That which David saith of the Law of God Psal 19. It Converteth the Soul is true of the word of Christ His lively Word uttered with his own mouth whilst he lived on earth was powerfull in changing the Heart and converting sinners as we see not onely in this Conversion of Levi but also in other examples as of Zachaeus Luke 19. and of Philip Joh. 1. 44. c. See also Joh. 6. 63. The words that I speak are Spirit c. And as the word of his own mouth on Earth was of great power so now his written Word is of no less power to work upon the Heart and to convert sinners especially when it is opened and applyed in the publick Ministry Hebr. 4. 12. The Word of God is quick and powerfull c. Rom. 1. 16. The Gospel of Christ is the power of God to Salvation c. Quest Quest Whence hath Christ's Word such power Answ Answ Not from the bare sound nor from the externall Letter but from the Divine Spirit of Christ accompanying it and giving vertue to it Use 1 Vse 1. See what they must do that lye yet in their sins and in their naturall condition if they would be drawn out of this miserable Estate they must diligently attend to the powerfull word of Christ Though he do not now speak to us himself on Earth yet still he speaketh to us by his Ministers who bring his word to us Hearken to this word on all occasions be swift to hear it this word is able to renew and change thy Heart able to cast down the holds of sin in thee 2 Cor. 10. able to quicken thee though thou be yet dead in sins and Trespasses Joh. 5. 25. It is as a fire to purge out
He sheweth a reason in respect of the wicked and Reprobate why he spake in Parables viz. That they seeing may see and not discern c. ver 12. First to speak of the former of these Points which is the reason of his interpreting the Parable to his Disciples because to them it was given c. i. e. because they were fit persons to understand such Doctrines To you That is To the 12. Apostles and the rest of the Disciples which believed in Christ and were in the number of Gods Elect. Therefore in the words following our Saviour opposeth against these Such as are without that is Unbelievers and Reprobates such as the obstinate Scribes and Pharisees were It is given Freely granted of God To know Rightly to conceive and understand There is a twofold Knowledg of the Word of God 1. Uneffectual which is nothing but a naked apprehension in the mind of the Doctrine of the Word without any feeling of the power and vertue of it and without any affection in the heart to believe and yield obedience to that which is known This may be in reprobates and our Saviour speaks not here of it 2. An effectual or saving knowledg of the Word when the truth of it is not only conceived or apprehended in the understanding but the heart is also affected to believe imbrace and yield obedience to the things known This may be called the knowledg of Faith and it is an experimental not a speculative knowledg only Joh. 17. 3. This is life eternal to know thee c. And this kind of knowledg our Saviour here speaketh of The mystery That is the mysticall hidden or secret Doctrine of the Word Mystery of the Kingdom of God That Doctrine which is concerning Gods Kingdom revealing and teaching things which pertain to that Kingdom especially the way and means of being partakers of it Now this is chiefly and principally the Doctrine of the Gospel which teacheth Christ his Person and Offices and the means of salvation by him God's Kingdom is twofold 1. Of Grace which he exerciseth in this life raigning in his Elect by his Word and Spirit 2. Of Glory after this life in Heaven when they shall raign with him in eternal Glory Both these may be meant here but chiefly the latter So much of the words which being thus opened we may consider in them 4. things 1. The Persons to whom this priviledg here spoken of was vouchsafed namely the Elect To you 2. The means by which they come to partake in it By free gift from God To you it is given 3. The benefit or blessing bestowed which is the knowledg of the Doctrine of the Word especially of the Gospel 4. A description of that Doctrine 1. By the quality of it called a Mystery 2. By the subject matter of it Mystery of the Kingdome of God Of these Points in order First of the Persons To you That is To you and the rest of Gods Elect. Doct. Doctr. The true and effectual knowledg of the Doctrine of the Word of God is proper and peculiar to his Elect and chosen ones whom he appointed from everlasting to save He reveals it to them onely and to no other Matth. 11. 25. I give thee thanks O Father because thou hast hid these things from the wise and prudent and hast revealed them to babes God doth not reveal the saving knowledg of his Word to all but to some onely and those are such whom he hath from Eternity chosen unto life Ephes 1. 4. He hath chosen us before the foundation of the world And Verse 9. He hath made known to us the mystery of his Will c. Rom. 11. 7. All the rest of Mankind besides the Elect are said to be blinded for so the words may be read which shews That God calls none out of their natural blindness to be partakers of the light of saving knowledg but his Elect. Reas 1 Reason 1. None but the Elect come to be effectually Called Rom. 8. 30. Whom he did predestinate to life them he also called Now whosoever comes to be inlightned with saving knowledg of the Word that person must needs be effectually Called Reas 2 Reason 2. None but the Elect come to be partakers of true faith Act. 13. 48. so many as were ordained to life believed Now where there is a true and effectual knowledg of the Word there is faith which goeth alwayes with it Now all have not faith but the Elect onely called the faith of the Elect. Use 1 Vse 1. This confuteth the Errour of those who teach That God doth give unto all men sufficient grace whereby they may be saved if they will themselves and that the onely reason why all are not saved is this becauâ—e some do reject and refuse grace offered unto them But this Doctrine doth make the efficacy of the Grace of God to depend upon mans Will as if he could not make his grace effectual unless the power of mans will do of it self concur with it and help it by receiving grace offered But this is derogatory to the Grace of God and to the powerfull work of his Spirit Besides it is plainly confuted by this and other places of Scripture which teach us That God doth not reveal the knowledg of his Word to all and every person for here we see that it is not given to all but to some onely that is to the Elect and no other to know the mystery of the Kingdome So Matth. 20. 16. Many are called but few chosen He doth not say All are called Act. 14. 16. God in time past suffered all the Gentiles to walk in their own wayes he did not reveal to them the saving knowledg of his will but left them in their natural blindness and ignorance And there is no doubt but there are and have been many thousands that never so much as heard the outward sound of the Word as for example those ignorant and barbarous people that live at this day in the West-Indies or America much less doth God reveal unto all the effectual knowledg of his Word which seeing he doth not it is plain that he doth not give sufficient grace to all and every person to be saved if they themselves would by the power of their own free will receive it Use 2 Vse 2. This serves for the comfort of those that feel and know themselves to be enlightned in any measure with this effectual knowledg of the Word of God Hence they may gather certain assurance to themselves of their own election to eternal life Let every one therefore examine himself in this Point Wouldst thou find an evidence in thy self that thou belongest to God and art in the number of those whom he hath chosen to eternal life Thou mayst be assured of it by this if thou find that God hath revealed to thee the effectual knowledg of his Will and Word corcerning the means of thy salvation Dost thou find not onely thy mind inlightned
taught in the Gospel As these for example The Incarnation of the Sonne of God That he took flesh of a Virgin That by dying he overcame Death and Hell and Satan for us That there is no way to be saved but by faith in Christ That the faithful have most near union with Christ c. These are such mysteries as flesh and blood reveals not to us Reasons of this Doctrine Reas 1 1. The matter of the Gospel was hid in the secret Will and Counsel of God untill it pleased him in time to open and reveal it to the Church first more obscurely by the Prophets and then more plainly by John Baptist our Saviour Christ and the Apostles and if it had not been thus revealed we could never have known it at all Reas 2 Reas 2. The Doctrine of the Gospel is not at all known by Nature neither is there any help in Nature to conceive it no not in pure Nature before Man's Fall Adam himself before his Fall knew nothing of it The Law was known to him and written in his heart but not the Gospel And some general Points of the Law may yet be known by Nature even since the Fall but so cannot the Gospel Reas 3 Reas 3. The things contained in the Gospel are above the reach of mans reason and such as cannot be comprehended by it though they be not contrary to humane reason directly yet they exceed the capacity of it We cannot conceive them of our selves without the special illumination of Gods Spirit 1 Cor. 1. 23. The Preaching of Christ was to the Jews a stumbling block and to the Grecians foolishness Use 1 Use 1. To confute such as think these heavenly Mysteries of the Gospel easily learned but the contrary appears by many that are sharp-witted and apt to learn other matters yet in these Points of the Gospel are blind and hard to conceive them It is not therefore needless though some do foolishly think so for these things to be often taught and for the same Points to be again and again urged and insisted upon as occasion serveth This should not be grievous to Ministers and for the People it is a safe and sure way Phil. 3. 1. Use 2 Vse 2. Ministers had need in teaching to strive to make the Doctrines of the Gospel plain to their Hearers remembring that they teach Mysteries c. Vse 3 Use 3. Marvail not that so few understand and believe the Gospel seeing it is a hidden mystery to the natural man None can know it but those to whom it is revealed of God and he doth not reveal it to all as we heard before Use 4 Use 4. See what need we have to use all pains and diligence to come to the knowledg of these mysteries and especially to desire of God in prayer to open them unto us If David prayed God to open his eyes to see the wonderful things of the Law Psal 110. 18. How much more should we c. Quest Quest If the Doctrine of the Gospel be mystical How do we say against the Papists That the Scriptures which contain this doctrine are plain and easie Answ 1 Answ 1. We do not say That all things in the Scriptures are plain for some things are set down obscurely and darkly to stirr us up the more diligently to study the Scriptures therefore some particular places and sentences are darkly set down But this we hold 1. That all things necessary to salvation are plainly taught in Scripture 2. We hold That although all things needful to salvation be plainly set down yet they are not plain and easie to us to conceive but many things hard and difficult As for example That Christ being God took man's nature That he was born of a Virgin c. These things are plainly set down in Scripture But yet it is hard for us to conceive these mysteries But this difficulty is more in respect of our natural blindness than in respect of the Doctrines themselves 2. We say That the Scriptures are plain yet not to all but to such as diligently use the means to understand them and to such as are inlightned by the Spirit of God to see into them but to others they are hard and obscure which is the reason that sometimes a plain unlearned man understands the Scripture better than some learned Doctors My sheep hear my voyce c. Joh. 10. mystery of the Kingdom of God Doctr. 2. Here we learn further the excellency of this doctrine of the Gospel in that the matter of it is so excellent teaching us those things which concern Gods Kingdome both his Kingdom of Grace and of Glory especially in that it revealeth to us the way and means of attaining to Gods Kingdom of glory after this life Hence it is called the Gospel of the Kingdome and the Word of the Kingdome and sometimes the Kingdom of God as Matth. 21. 43. But of this Point before Chap. 1 14. Use Use Highly to esteem of this Doctrine of Gods Kingdom and of the Ministery and preaching of it accounting it our happiness that we enjoy it The greatest outward blessing which God bestoweth on any Nation which he favoureth Capernaum is said to be lifted up to Heaven because they had this mystery of Gods Kingdom preached unto them by our Saviour Christ So may it be said of us Let us therefore be truly thankful to God for so inestimable a blessing and shew our thankfulness by bringing forth better fruits of the Gospel then many of us have done as yet lest God take his Word from us for our contempt and unthankfulness So much of the first thing which our Saviour here teacheth his Disciples namely the reason why he was willing to interpret his Parables to them Now followeth the second thing which he teacheth them which is the reason why he did speak in Parables unto others that is to the Scribes and Pharisees and such as they were who are said to be Without The reason is contained Verse 11 12. In the words more particularly we may consider three things 1. The Persons to whom our Saviour spake in Parables Those that are without 2. His manner of Preaching to them In Parables All things done to them in Parables 3. The reason why he so spake to them which is twofold 1. That they might be left in their wilfull blindness and ignorance That they seeing might see and not perceive c. 2. That they might be left in their wicked and sinful estate and not be brought to true Repentance lest their sins should be forgiven them lest at any time they should be Converted c. To them that are without That is to such as are without the true Church not being true members of it For the understanding whereof know that there are two sorts of persons which are said to be out of the Church 1. Such as have not so much as outward Communion with the visible Church or people of God which profess his
laid down the second Consequent of the Miracle which was our Saviour's comforting and incouraging of the Woman being much humbled and cast down with fear of Christ's Divine Majesty and with the sight and feeling of her own unworthiness as we heard out of the former Verse Now he doth incourage her three wayes 1. By calling her Daughter 2. By commending her Faith telling her that she was made whole by it 3. By assuring her by promise of the continuance and constant fruition of the benefit of health restored to her in these words Go in peace and be whole of thy Plague Doctrines generally arising from the coherence of this verse with the former Observ Observ In that this Woman being stricken with fear and trembling at the Divine Majesty of Christ and greatly humbled before him in the sense of her own vileness our Saviour doth thereupon incourage and comfort her Hence we learn that Christ Jesus is the raiser up and Comforter of such as are truly humbled before him in the fight of their own unworthiness and vileness in regard of their sins Matth. 11. 28. Come unto me all ye that labour and are heavy laden and I will give you rest c. Esay 42. 3. A bruised Reed shall he not break c. Luk. 4. 18. He hath sent me to heal the broken hearted Quest Quest How doth Christ comfort such as are so humbled Answ Answ 1. Outwardly by his Word and Ministery of it especially by the sweet and comfortable promises of the Gospel applyed to them effectually See Esay 50. 4. 2. By the inward consolations of his Spirit speaking peace to their Consciences and assuring them of his favour and of the forgiveness of their sins Use 1 Vse 1. To stay and comfort the Hearts of such as are much cast down before God in the feeling of their sins and unworthiness by reason of them and cannot for the present conceive or feel any comfort or assurance of Gods mercy and favour yet let them not be utterly dismayed or out of all hope of comfort but wait still upon God and upon Christ Jesus the Lord for comfort for assuredly he that is the Comforter of all the humbled and broken hearted will in due time raise up and comfort them with the feeling of his favour c. Vse 2 Vse 2. If we would have the Lord Jesus from Heaven to raise us up and comfort uâ— we must then first see that we be truly humbled and cast down in his sight with the sense of our sins and wretchedness of our selves Jam. 4. 10. Humble your selves in the sight of the Lord and he shall lift you up If thou wouldst have Christ to give thee ease and rest thou must first travel under the burden of thy sins if thou wouldst have him to heal thee thou must first be broken in heart and bruised in conscience for thy many and great sins So much of this general Observation from the coherence Now to speak more particularly of the words Daughter He giveth her this title of a daughter thereby to testifie his loving affection toward her which was such as is in a natural father toward his child and by this also he implyeth that near spirituall union which was between himself and her in respect of the bond of faith by which she wa knit unto him Observ Observ Here then we are to take notice of the strait and near union that is between Christ and all true Believers they are as nearly united as natural Parents and Children yea much nearer in as much as the bond of grace is straiter than of nature See this before Chap. 3. 33 c. It followeth Thy faith hath made thee whole This is the second thing by which he doth encourage her namely by commending her faith By faith understand not onely a general belief of Christ's power that he was able to cure her but also a particular and speciall applying of his power and mercy to her self being perswaded that he was both able and willing to cure her as may be gathered out of the 20th Verse going before where it is said That she said that is was perswaded in heart that if she touched him she should be whole Quest Hath made thee whole Quest How can her faith be said to have made her whole seeing it was the vertue which went out of Christ that is his Divine power which healed her as we heard before Verse 30. Answ Answ The miraculous cure is here attributed to her faith not as to the efficient cause for that was Christ's Divine vertue but as to the instrumental cause or means by which she apprehended and applyed to her self that divine power of Christ by which she was healed Doctr. Doctr. Hence we may gather That faith is the onely means and instrument by which we receive and apply to our selves all benefits and good things which we have from Christ As this Womans faith was the mean and instrument by which she came to receive bodily health from him so it is also the only instrumental cause or mean by which we receive all other benefits from Christ which he bestoweth on uâ— or hath purchased for us The reason hereof is because by faith alone we are united unto Christ himself by it we receive him Joh. 1. 12. and by it he comes to be joyned to us yea to dwell in us Ephes 3. 17. We are also married to him by faith Hos 2. 20. Therefore seeing it is by faith that we come to receive Christ and to be united and joyned so near unto his person in a spiritual manner hence it followes that by the same faith we receive all benefits from Christ which we have from him Even as the Wife being by the marriage-bond â—oyned to her Husband comes by this means to have an interest in those things which are her Husbands as his Honour Riches c. So we being by faith married to Christ by the same faith also we come to have interest in all benefits of Christ which he hath procured for us Now the benefits which we have from Christ and by his means are of two sorts 1. Spiritual which concern our souls and the life to come as justification forgiveness of sins God's favour and salvation it self All these and the like we receive from Christ by faith Rom. 3. 28. we are said to be justified by faith c. So Act. 13. 38. Through this man that is through Christ is preached to you forgiveness of sins See Mar. 2. 5. And by him all that believe are justified from all things Joh. 3. 16. Whosoever believeth in him shall not perish but have everlasting life See also Mark 16. 16. 2. Temporal benefits which concern this life as bodily health wealth outward peace and prosperity These also we may be said to receive from Christ 1. In that we come to have true right and interest to them in him and by him alone for as in Adam we have lost our right
these things And then in the latter part of the Verse and in the Verse following is mentioned the Event or Consequents following thereupon which are two 1. Peter's carriage towards Christ Taking him aside and beginning to reprove him hoc versu 2. Christ's carriage toward Peter again as also toward the other Disciples When he had turned about and looked on his Disciples c. ver following First Touching the manner of Christ's foretelling his Passion c. He spake that saying openly That is plainly expresly and directly affirming that he must suffer many things c. and not obscurely or darkly foretelling or speaking of these things unto them as formerly he had done as we see in other places Joh. 2. 14. The Son of Man must be lifted up c. This was a dark foretelling of his Death So Joh. 2. 19. Destroy this Temple that is the Temple of my Body by Death and in three Dayes I will raise it up And Matth. 12. 40. As Jonas was three Dayes and three Nights c. In these plaecs he darkly spake of his Death and Resurrection but now more plainly and expresly Quest 1 Quest 1. Why did he now so plainly foretell these things c Answ Answ Because though he had formerly spoken of them yet his Disciples did not yet conceive or understand this Doctrine of his Passion Death and Resurrection by reason it was a high and mysticall Doctrine which seemed unto them to be against reason that he being the Son of God should Dye and Suffer c. And that he who was the Messiah and Saviour of others should not save himself from Death Therefore this Doctrine being so hard for them to conceive and they being yet so ignorant in it our Saviour now doth more plainly teach it them than ever before that so they might conceive it the better and take the more speciall notice of it and to be the better prepared and armed against the scandall of the Crosse Object Object They remained still ignorant here even after this plain teaching as appears in Peter who after this would have perswaded Christ that he should not Suffer as we shall see out of the words immediately following yea Luke 9. 45. Luke 18. 34. though our Saviour foretold them of these things two or three times after this yet they understood him not Therefore it may seem That this his plain teaching and foretelling of his Passion and Resurrection was in vain in respect of his Disciples Answ Answ This followeth not 1. Because though they did not yet comprehend the Mystery of his Death and Resurrection and the reason of it yet they did in some measure conceive his words and believe them also to be true for they were exceedingly grieved to hear him speak the same afterward Matth. 17. 23. 2. Though for the present they understood not his meaning fully yet these Predictions of his passion and Resurrection did long after come into their minds and so did confirm their Faith the more when they saw all fulfilled as he had foretold Quest 2 Quest 2. Why did he not before this time speak to them plainly of his Passion and Resurrection Answ Answ 1. Because this Doctrine was to be revealed by Degrees and not all at once or at the first unto them 2. Because they were not fit to hear this Doctrine plainly taught till now that is to say till after our Saviour had sufficiently confirmed their Faith in his Person that he was the Christ and the Son of God as they had immediately before confessed him to be Observ 1. How hard we are by Nature to conceive and understand the Mysteries of Faith revealed in the Gospel touching Christ and our Salvation by him They are as Riddles to us by Nature before our minds be enlightened by God's Sprit to conceive them See this here in Christ's own Disciples Though he had often before spoken to them and others in their hearing of his Death and Resurrection yet they understood not these things but were still ignorant of them insomuch that he is now fain more plainly than ever before to speak to them of these things yea though he did now speak so plainly yet for all that they did not conceive his meaning as appears by Peter's going about after this to perswade Him that He should not Suffer And therefore our Saviour was fain after all this again and again to teach them this self-same Doctrine as may appear Chap. 9. 31. and Chap. 10. 33. And yet after all this they were still ignorant herein ut suprà dictum est 1 Cor. 2. 14. The natural man receiveth not the things of God c. How hard was Nicodemus though a chief Pharisee and Ruler to conceive the Doctrine of Regeneration Joh. 3. The Woman of Samaria Joh. 4. Therefore Hebr. 5. 11. the Apostle tells them the things he was to speak touching Christ were hard to be uttered because they were dull of hearing Vse Use See before upon ver 16. Observ 2 Observ 2. Here Ministers are taught their Duty how to carry themselves in the exercise of their ministeriall Function of preaching viz. That in dispensing the hidden Mysteries of Faith they are to labour to teach them with plainnesse and evidence of the Spirit remembring that these Doctrines of Faith are Mysteries to the naturall man yea hard for the Regenerate to conceive And therefore they had need the more to labour for evidence and plainnesse in teaching such Mysteries So our Saviour here c. This plainnesse Paul used in teaching of these Mysteries 1 Cor. 2. 4. My speech and preaching was not with entising words of mans Wisdom but in demonstration of the Spirit and of Power This kind of teaching is most necessary and profitable for the People and therefore they also should desire it So much of the manner of Christ's foretelling his Passion and Resurrection to his Disciples Now followeth the Event or Consequents And 1. The carriage of Peter towards our Saviour set down in the latter part of this Verse And Peter took Him That is took Him aside or apart from the rest of the Disciples 1. That he might the more freely and boldly speak unto Him and admonish Him of this matter being alone and that our Saviour might the sooner hearken unto Him and be perswaded by Him 2. It is also likely That he did this out of reverence to the Person of Christ that he might not seem to disparage Him by an open rebuke before others And began to rebuke Him That is to blame or find fault with Him for affirming that he must Dye and Suffer so many things c. For this was the matter for which he blamed him as appeareth by his words to Christ Matth. 16. 22. He began to rebuke him saying Be it far from thee Lord This shall not be unto thee that is be it far from thee to Dye and Suffer so many things c. or God-forbid that thou shouldst suffer Death c.
to Law for trifles taking malicious courses against others Again Christ commands them to seek God's Kingdom and Righteousness in the first place Matth. 6. 33. On the contrary they seek this World and the profits and pleasures of it first He commands them to deny themselves and to take up their Cross willingly c. Contra their care is to satisfy their corrupt lusts and as for the Cross they abhor and shun nothing more shewing nothing but unwillingness and impatiency Use 2 Use 2. To exhort and stir up all that profess to be Christ's Disciples to make Conscience of Obedience to his Commandments His Servants we are to whom we obey as the Apostle saith therefore if thou be a true Servant of Christ shew it by thy Obedience to his Will and Commandments by doing what he commands thee in his Word and by forbearing to do what he forbids thee Else never profess to be Christ's Disciple or Servant It is gross Hypocrisy to call him Lord and not to do what he commandeth Take heed of this therefore and as we call Christ our Lord and Master so be careful to shew our selves to be his true Servants by obeying his Will and Commandments Now further in this our Obedience to the Commandments of Christ some special properties are requisite that it may be such as it ought to be 1. It must be a free and voluntary Obedience not forced or by compulsion for that is not accepted of Christ Now that it may be free and voluntary it must proceed from true Love to Christ himself it must be the Obedience of Love Joh. 21. 15. Peter lovest thou me Then feed my Lambs c. 2. It must be an entire or universal Obedience to all the Commandments of Christ even to such as are most hard and difficult to such as are most contrary to our Nature and to our corrupt Wills and Affections as in denying our selves and mortifying our lusts in taking up our Cross in forgiving and loving Enemies c. The three Disciples here obeyed Christ's Command though in a matter hard and difficult for so it was as we heard before to conceal and keep to themselves the glorious Vision of Christ's Transfiguration and that for so long a time even till after his Resurrection Vse Use See how needful it is for us to be well-instructed in the Word of Christ that we may know what he commandeth us else how can we yield Obedience unto him Therefore search the Scriptures which testify of Christ and come diligently to the publick hearing of his Word Now followeth the amplification of the Disciples Obedience in concealing the matter by a speciall Circumstance accompanying the same viz. Their questtoning one with another c. Questioning one with another or Debating or disputing the matter between themselves by mutual Questions and Conference What the rising from the dead should mean This is not to be understood of the general Resurrection from the dead at the last day for it is not likely that the Apostles were ignorant of that seeing that other ordinary Disciples of Christ did know and believe it as Martha Joh. 11. 24. but it is to be restrained to the Resurrection of Christ whereof he made mention to them immediately before About this they questioned and reasoned together what it should mean whereby is discovered their great ignorance and dulness to conceive this Doctrine of Christ's Resurrection notwithstanding that he had so plainly foretold them of it as we heard Chap. 8. ver 31. Quest Quest What was the cause or reason of this their dullness and harduess to conceive this matter of Christ's Resurrection Answ Answ Because his Resurrection did presuppose his Death for he could not rise from Death unless he first Dyed now they could not yet conceive or comprehend how it was possible or likely that he who was the Son of God and true Messiah that must save others should himself suffer Death at the hands of Men. Besides that the Death and Resurrection of Christ could not stand or agree with that Earthly and Temporall Kingdom of the Messiah which the Disciples as yet erroneously supposed and dreamed of which made the matter so much the harder for them to believe Observ 1 Observ 1. In that the Disciples were so hard to conceive the Truth and Doctrine of Christ's Resurrection we may learn this That even the best Christians are by Nature and of themselves hard to conceive and understand the Mysteries of Faith and Doctrines of Christ taught in the Gospel See before Chap. 8. ver 32. and ver 16. Luke 18. 34. Though he plainly foretold his Disciples of his Passion and Resurrection yet it is said They understood none of these things and this saying was hid from them neither knew they the things that were spoken See Hebr. 5. 11. Reas 1 Reas 1. The Doctrines of Faith touching Christ and our Salvation by him are above humane reason and therefore hard to be conceived of us by Nature Such are the Doctrines of Christ's Incarnation Death Resurrection c. Hence the Gospel is called a Mystery 1 Tim. 3. 16. Reas 2 Reas 2. There is much ignorance left in the Saints of God in this Life after their effectuall calling and enlightning by the Spirit of God 1 Cor. 13. 9. We know but in part Use 1 Use 1. To move the best Christians to labour to see and to be humbled for this their Naturall dulness and hardness to conceive the Doctrines of Christ taught in the Gospel c. Vse 2 Use 2. See what need for us to pray unto God for his Spirit to enlighten our minds to conceive the mysteries of Faith revealed in the Gospel c. Vse 3 Use 3. See how needfull for Ministers of the Gospel to strive unto plainness and evidence of the Spirit in teaching the Doctrine of Christ Observ 2 Observ 2. That true Faith and sanctifying Grace in this Life may stand with ignorance in some Points of Christian Faith at least for a time The Apostles of Christ though effectually called and sanctified yet were ignorant for a time of some main and necessary Points of Christians Faith as of Christ's Death and Resurrection as here we see and in this ignorance they continued till the Death and Resurrection of Christ were fulfilled So those Women who came to imbalm Christ's Body c. they were also ignorant of the nature and quality of Christ's Kingdom as He was the Messiah supposing it to be an earthly Kingdom c. as appeareth Acts 1. 6. Ignorant also they were of the Calling of the Gentiles and that the distinction of Clean and Unclean was taken away by Christ's coming as we see in Peter Acts 10. 14. Acts 18. 25. Apollos was a Believer and a sanctified Person and yet was ignorant in some Points of the Doctrine of Christ having need to be more fully instructed therein by Aquila and Priscilla Use Vse To comfort such Christians as are weak and defective in
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
how carefull and desirous we should be of the advancement of Christ's Glory and of the good success of the Gospell so desirous that we should not repine or be discontented but glad when the same is furthered by any means or by any sort of persons yea though by such persons as have no good Calling to do that they do for the furtherance of the Gospell yet if by this means the Gospell be furthered and Christ's name glorified we are not to be against it but to be willing it should be so yea to be glad thereof Not that we are to allow of such persons who do without a good Calling or in any ill manner undertake to do any thing for the furtherance of the Gospell but if by such persons it please God at any time to further the Gospell and to convert and turn the ill means used by any to that end to the good of the Gospell and Glory of his own name we are to rejoyce herein This was Paul's mind and Affection Phil. 1. 18. Though some Preached Christ of Envy and some of contention c. which they ought not to have done yet because Christ was Preached and this turned to the furtherance of the Gospell he both did and would rejoyce therein So here though this party who cast out Devills in Christ's name did it without a Calling yet because this made to the honour of Christ's name and confirmation of the Gospell he would not have his Disciples envy at it nor forbid it but rather allow it and rejoyce in it Vse Use How much more ought we to rejoyce when the Glory of Christ and of the Gospell is furthered by good means and by such persons as have a good Calling to promote and further the same In this caâ—e we have a double cause of joy c. Observ 2 Observ 2. We ought not presently to contemn or reject those who do that which is good in it self though they fail in the manner of doing it or in the means which they use for the effecting of it but we are â—aâ—â—er to tolerate and bear with their failings for a time than to hinder the doing of any good by them Our Saviour would not have his Disciples rashly to condemn this party whom they saw casting out Devills in Christ's name though he failed in the manner of doing this in undertaking it without Commission from Christ but he would have them let him alone and bear with him at least for a time because that which he did tended to the glory of Christ and good of the Gospel The rather because this party was no enemy but a friend rather to Christ and to the Gospell and did that he did as is most probable of a good mind and intention aiming at the glory of Christ c. Therefore he would not have his fact condemned or hindered by the Disciples though he failed in the manner of doing it in some respect So ought we to tolerate and bear with such persons who do good and seek the Glory of Christ and credit of the Gospell though they fail in the manner of doing it either through ignorance or infirmity not presently condemning or rejecting them and all the good they do because of some failings in the manner of doing it We must be glad of the least good done by others and by all means cherish that good mind and affection which we see to be in them though they fail in the manner or means of expressing it Herein we must be like unto Christ Jesus our Saviour of whom it was prophesied that he should not break the bruised reed nor quench the smoaking flax Esay 42. 3. Onely here remember this That as we are not rashly to condemn the good actions of others whose affection is upright only because of some failings in the manner of performance so withall we are wisely and lovingly to admonish such of their failings that they may reform the same in the mean time exhorting and encouraging them still to persevere in the good which they have begun to do Now followeth the Reasons alledged by our Saviour why he would not have them to forbid him The first whereof is this because it was unlikely that he who wrought Miracles in his Name should be an enemy unto him it being hard for such a one to speak evil of him Can lightly speak evill c. That is easily speak evil of me The meaning is That it was no easie matter but hard rather for such a one as had experience of the power of Christ helping him to work Miracles to shew himself an enemy to Christ by speaking evil of him that is by uttering any blasphemous or reproachful words either touching Christ's Person or his doctrine Quest Quest Why doth our Saviour say That such a one could not easily speak evil of him c. Answ Answ 1. Because if he should so do he should be convinced by the very matter it self whereof he did speak evil in that so much good was done by the power and vertue of that Name of Christ which he spake evil of 2. His own practise would confute him in that he did invocate the Name of Christ over such as were possessed with devils and yet did speak evil of Christ 3. He should condemn himself as guilty of great unthankfulnesse against Christ in speaking evil of him by whom he had reaped so great a benefit and priviledg as the power of working Miracles Observ 1 Observ 1. It is a great benefit and priviledg for any to feel and have experience in themselves of the Divine power and vertue of Christ working any good in them or by their means in that it is an effectual means to restrain and keep such persons from being enemies to Christ and the Gospel 1 Cor. 12. 3. No man speaking by the Spirit of God calleth Jesus accursed It cannot be that he who hath experience of the power of God's sanctifying Spirit in himself should speak evil of Christ whose Spirit it is which he feeleth in himself Use Use See then what to do if we desire to be preserved and kept from opposing our selves as enemies against Christ and the Gospel let us labour to have experience and true feeling in our selves of the power and vertue of Christ working good in us and by us renewing and sanctifying us and inabling us for performance of good and Christian duties required of us Then if we once come truly to feel this divine power of Christ's sanctifying Spirit in us it will so alter and change us that although by nature we are enemies to Christ and the Gospel yet we shall not be so any longer but we shall on the contrary become friends to the same standing for defence and maintenance of the honour of Christ and his Gospel Observ 2 Observ 2. It is no easie matter but rather hard and difficult for any to speak evil of such persons by whom they have reaped or received much good and benefit especially
11. 8. By Faith he did all this Elisha 1 King 19. 20. being called of God by the means of Eliah left his twelve yoke of Oxen with which he was plowing and ran after Eliah c. Zacheus Luke 19. being effectually called by the word of Christ this calling wrought so in him that it made him not onely give over his forâ—er courâ—e of life in which he practised oppression and extortion but also to give half his goods to the poor and to restore fourfold to such as had bin wronged by him So Saul being effectually called by the voice of Christ from heaven Act. 9. this calling so wrought in him that of a cruel persecutor he became a zealous Preacher of the Gospell Reas The effectual calling of God is alwayes accompanâ—ed with the Divine power of his Spirit which worketh those great and extraordinary effects which follow in such as are so called Use By this we are to examine our selves whether we be effectually called of God and separated out of the World and out of our natural estate Look how powerfull this Calling is in us to work a true change in us and to cause and enable us to yield obedience to God and to his Word even in such things as are most hard and difficult in such as are contrary to nature c. as in denying our selves and taking up our Cross to follow Christ in renouncing the World and love of earthly things in forsaking all we have in heart and affection for Christ's sake and the Gospells so also in forgiving our enemies and loving them c. If we can do these things in some measure it is a sign that the effectual Calling of God is wrought in us otherwise not For it is a powerful Calling which is wrought not onely by his Word and the Ministry of it but chiefly by his Divine Spirit which doth powerfully change the heart yea create a new heart in us and giveth us a new life and new Spiritual strength enabling us to do those things which before we could not do Observ 2 Observ 2. From the example and practise of the Disciples of Christ in forsaking all they had to follow Christ upon his calling and command We learn that it is our duty also in like case to forsake and part with our worldly goods yea with all we have in the world for Christ's sake and when he calls us to it For although this fact of the Apostles was in some respects extraordinary yet thus far it is to be imitated by us that as they upon the word of Christ did part with all so are we to do whensoever he shall call or require us so to do There is a necessity of doing this when we are called to it Luke 14. 33. Whosoever he be of you that forsaketh not all he hath he cannot be my Disciple Quest Quest When doth Christ call us to part with our worldly goods for his sake Answ Answ 1. When it makes for his glory and honour and for the good and edification of his Church 2. When the case so stands that we cannot with a good Conscience keep and retain our worldly goods but must either part with them or else yield to the committing of some sin to the dishonour of Christ and of the Gospel Thus the blessed Martyrs when they were urged either to yield to Idolatry Popery oâ— else to part with their worldly goods yea and with their lives too they rather chose to do this latter then the former Hebr. 10. 34. They took joyfully the spoiling of their goods rather then they would forsake their Christian Profession or deny the truth Vse 1 Use 1. See that it is not an easy matter to be a good Christian in practice but hard and difficult in that it is in some cases required of such a one to part with all he hath in this world for Christ's sake which is not easily done but is a matter very hard to flesh and bloud yea impossible to nature c. Vse 2 Use 2. Seeing we are to forsake our worldly goods yea all that we have for Christ if he shall call us to it at any time this should teach us in the mean time not to set our hearts upon these earthly things or upon any worldly substance which we enjoy but to use them so as if we used them not and possessing them as if we possessed them not remembring what was taught us before ver 21. of this chap. that we possesse all our worldly goods with this condition to be content to part with them whensoever God shall call or require us so to do Therefore no cause is there in the mean time to set our hearts upon them or too much to affect them for if we do it will be but so much the more hard and grievous unto us to part with them when the time shall come that we must so do Vse 3 Vse 3. This must teach us daily to prepare and arm our selves to part with our worldly goods and substance yea with all we have if the Lord shall call us to it for the advancement of his glory or edification of his Church or for the keeping of a good Conscience or for all these together Seeing we may be called thus to part with all for Christ's sake and the Gospels though as yet we have not Let us prepare before-hand to do it viz. in affection and disposition of heart to be ready willing and firmly resolved to part with house Lands Goods all we have for the name of Christ and for keeping of a good Conscience as the Apostles and blessed Martyrs have done before us We must first forsake all in heart and affection before we can do it actually Therefore labour daily to do the former to renounce the World in heart and affection and pray unto the Lord to crucify our affections to it that we may be dead to the World and to the things in it even while we live that so we may be willing and content if need be actually to forsake all in this World for Christ's sake when he shall call us to it either in our life time or at the hour of death We know not how soon we may be put to it though as yet we enjoy our goods in peace Do we not hear of our brethren in other Churches beyond the Seas who have bin already put to it c Mark 10. 28. Lo we have left all and have followed thee Nov. 30. 1628. Observ 3 Observ 3. ANd have followed thee One priviledg of the Twelve Apostles of Christ above all other Ministers of the Gospel was That they were the ordinary companions and followers of Christ while he lived upon earth accompanying him in his travells and journeyings to Preach and work Miracles and conversing with him ordinarily To this end he called them at first bidding them to follow him as Matth. 4. and Matth. 9. Mark 3. 14. He ordained them to be with him Matth.
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