and hear of so many corrupt false and erroneous Teachers in the Church or out of it as Papists Anabaptists Lutherans Armintans c. Thus it hath been in all former Ages of the Church and God hath appointed to suffer it so to be for the causes and ends before mentioned Therefore no cause to be offended hereat or to grow in suspicion or dislike of the true Religion because there are so many Sects of false Teachers which labour to corrupt the same Use 2 Use 2. See what need there is for God's People in all Ages to be well grounded and setled in the sound Knowledge and Belief of the truth lest otherwise they be plucked away with the Errours and false Doctrines of corrupt Teachers and fall from their own stedfaastness in the true Faith and Religion of Christ So we in this Age and time of the Church See also what need to be very wary and circumspect in shunning all corrupt and erroneous Doctrines But of this more in the next Point Observ 3 Observ 3. That it is the duty of Christians carefully to shun and avoid all corrupt and erroneous Doctrines and erroneous Opinions of men in matters of Religion which are either contrary to the Word of God or not grounded upon the same Our Saviour warns his Disciples to take heed of the Leaven of the Pharisees and of Herod that is to reject their corrupt Doctrine and Opinions and to be far from believing or embracing the same either in Judgment or Practise So Deut. 13. 1. If there arise among you a Prophet and say Let us go after other Gods Thou shalt not hearken to the words of that Prophet So Matth. 7. 15. Beware of false Prephets It is to be understood not so much of shunning their Perâons though they are also to be avoided as of shunning their false Doctrine Hebr. 13. 9. Be not carried about with diverse and strange Doctrines 2 Pet. 3. 17 Seeing ye know these things before beware lest ye also be led away with the Errour of the Wicked c. Matth. 24. 4. Take heed no man deceive you c. 2 Joh. 10. ver If any come and bring not this Doctrine c. Reas 1 Reas 1. Erroneous and false Doctrine is odious to God Revel 2. 15. Christ sayes He hateth the Doctrine of the Nicolaitans Therefore such Doctrine should be hateful to us and we are to shew our hatred by careful shunning the same Reas 2 Reas 2. There is great danger in embracing erroneous Doctrine for this draws men into Errours in life and practice and so is a main cause of Sin and Wickedness of life Hence it is that corrupt and heretical Teachers have alwayes for the most part been men of profane and wicked life So the Pharisees and Sadduces in our Saviour's times So afterward the Nicolaitans Arrians c. So the Papists at this day Quest Quest How far are we to shun corrupt Doctrine Answ Answ 1. So as not to embrace or consent to it either in Judgment Affection or Practice 2. So as to oppose our selves against it by all means so far as our Calling will warrant us especially Ministers Vse 1 Use 1. For reproof of such as are so farr from this careful shunning of Errours and false Doctrine that they are ready to believe and embrace such corrupt and erroneous Doctrine and Opinions especially if those Errours be taught or holden by such men as are of great place and Learning or by such whose Persons they affect or esteem highly of or agree to corrupt Nature c. Many are so weak and unstable in matters of Faith and Religion that like Children they are ready to be tossed to and fro with every wind of false Doctrine and corrupt Opinions of men which they hear or take notice of especially if those Errours or Opinions seem plausible and carry some shew of truth then they soon embrace them and rashly give consent to them without further trial and examination of them by the Word of God Vse 2 Use 2. To exhort and stir us up to the conscionable practise of this Duty viz. Carefully to shun and avoid all corrupt and erroneous Doctrines of men in matters of Religion and to be far from embracing or consenting to them either in our Judgment or practice though they seem never so plausible and carry shew of truth yea the more plausible they are the more dangerous and so the more to be taken heed of It is not enough for us to receive and hold the truth in matters of Religion but we must also reject and renounce all errours contrary to the same yea hate and detest such errours and keep our selves by all means from being seduced by them Especially shun the errours of our own times as the Doctrine of Popery Arminianism c. Helps to further us in this Duty of shunning erroneous Doctrines and Opinions and to keep us from embracing or consenting to them 1. Pray unto God to lead us by his Spirit into all truth and to preserve and keep us from Errours and false Doctrine Seek to him also for the Spirit of Judgment and Discretion whereby we may be enabled to discern things that differ as the Apostle speaketh Phil. 1. 10. 2. Labour to be well grounded and stablished in the sound truth of the Word of God but especially in the principles of Christian Religion To this end use all good means as diligent hearing of the Word reading of the Scripture and other sound and orthodox Treatises Conference with such as are of sound Judgment c. Matth. 22. 29. Ye do err not knowing the Scriptures c. 3. Labour not onely for sound Knowledge of the Word of God but withal see that we do entertain the Love of the truth in our hearts lest otherwise God do justly give us up to believe lies and errours 2 Thes 2. 10. Because they received not the love of the Truth For this cause God shall send them strong Delusions to believe a Lie 4. Make conscience to practise all known truths which we have learned out of the Word of God This is a good means to be preserved from Errours and false Doctrine 1 Tim. 1. 19. Paul bids him hold Faith that is he Doctrine of Faith and a good Conscience together The latter being a help to the former And therefore he addeth that Hymenaeus and Alexander having put away a good Conscience made Shipwrack of Faith 5. Try and examine all Doctrines and Opinions of men by the Touch-stone of the Word of God before we embrace them for currant Be not too hasty in receiving or embracing any Doctrine or Opinion till we have first examined it by the written Word especially if it be a new Doctrine which we have not before heard or if it seem in any sort to cross or contradict any Principle of Religion or other known truth wherein we have been formerly instructed 1 Thes 5. 21. Prove all things hold fast that which is good 1 Joh. 4.
because he was begotten of God the Father from Eternity Therefore Joh. 5. 18. he called God his own Father ãâã ãâã ãâã ãâã ãâã So Rom. 8. 32. Quest Quest How was Christ the Son of God begotten of God the Father from everlasting Answ Answ This is a high mystery of Faith impossible to be fully conceived or uttered yet that we may in some measure conceive of it aright we must know that Christ is said to be begotten of God the Father because he did from everlasting receive the beginning of his Person from the Father after an unspeakable manner I say he received the beginning of his Person from the Father not the beginning of his Essence or Divine Nature for that he hath of himself and from himself as well as the Father He is God of himself but he hath the beginning of his Person from the Father so that he is begotten of the Father not as he is God simply but as he is the Son Observ 1 Observ 1. The truth of Christ's God-head that he is not onely true Man but true and very God in one and the same Person yea equal with God the Father in respect of his Divine Nature and Essence See this Point proved Chap. 1. ver 1. Use 1 Use 1. To strengthen our Faith in this main Point of Doctrine and Article of Christian Faith touching Christ's God-head and to move us to hold and maintain the same against all Hereticks who have denied or opposed it either in ancient or latter times In the ancient times of the Church near unto the Age of the Apostles this Doctrine was greatly opposed by sundry wicked and blasphemous Hereticks as Ebion Cerinthus Arrius c. who stirred up great troubles and bloody persecutions against the true Church for maintaining this truth of Christ's God-head and eternal Generation from the Father And it is God's great mercy to us in these times that the Church is not troubled with such dangerous Hereticks as heretofore for which it behoveth us to be thankful Vse 2 Use 2. Hence gather That he is that true Messiah foretold by the Prophets and appointed of God to be our Saviour in that he is both God and Man in one and the same Person For such a one was the true Messiah to be and so was he described by the Prophets as Isa 9. 6. To us a Child is born c. His Name called Wonderfull Counsellor the mighty God c. And Isa 7. 14. He must be Immanuel God with us that is God incarnate c. Now then this Jesus the Son of the Virgin Mary being such a person as is both God and Man this proves him to be the true and onely Messiah or Christ ordained of God to be our Saviour and Redeemer The sum of the Gospel is that Jesus is the Christ Joh. 20. ult These are written that ye might believe that Jesus is the Christ the Son of God c. We must therefore imbrace him alone as our onely Saviour seeking Salvation in him alone c. Use 3 Use 3. See the cause why the Death and Sufferings of Christ though but short yet have sufficient Power and Vertue in them to satisfie God's Justice for the eternall punishment of our Sins and to procure and purchase God's favour and eternall Life for us namely because of the dignity of his Person that Dyed and Suffered for us being the Son of God and God himself c. See Hebr. 9. 14. called precious Blood The Blood of God Acts 20. 28. Use 4 Use 4. Teacheth us further That Christ is a most powerfull and sufficient Saviour c. See Chap. 1. ver 1. Mark 9. 7 8. And there was a Cloud c. Aug. 6. 1626. Observ 2 Observ 2. CHrist being the Naturall Son of God by eternall Generation by this we may see how such as are by Nature Children of Wrath do come to be Adopted and made the Children of God namely by believing in Christ the Naturall Son of God This is the way and there is none other Joh. 1. 12. As many as received him to them gave he power to become the Sons of God even to them that believe on his Name And Ephes 1. 5. we are said To be predestinated unto the Adoption of Children by Jesus Christ c. Gal. 3. 26. Ye are all Children of God by Faith in Jesus Christ. Reas 1 Reas 1. By Faith in Christ true Believers are most nearly united and joyned to Christ in a spirituall manner They become one with him and he with them They become Members of his Body Flesh and Bones Ephes 5. 30. Therefore they cannot but have one and the same heavenly Father with him they cannot but be his Brethren Rom. 8. 29. He is said To be the first-born among many Brethren Reas 2 Reas 2. By Faith Believers do apprehend and apply Christ's Righteousness whereby they are justified before God and being justified they are also adopted as Children c. Use 1 Vse 1. See what is to be done of all such as are yet in their Naturall estate and out of Christ Labour for true Faith whereby to believe in Christ and so to become one with him that in him thou mayst be accepted and as righteous adopted as the Child of God Thou must first be joyned by Faith to him that is the Natural Son before thou caust be an adopted Child of God by Grace Labour then for some measure of this Faith in Christ the Son of God that in him thou mayest also be accepted as the Child of God by Adoption To this end thou must have a true feeling of thy Naturall misery without Christ that in thy self thou art a Child of Wrath and not to only feel this but to be truly humbled for it c. Then thou must hunger and thirst after Christ and his Righteousnesse and God hath promised to satisfie thee therewith Matth. 5. 6. This very hungring and thirsting after Christ is accepted of God as a degree of Faith and upon this Faith he will accept thee in Christ as his Child Then being the Child of God thou art also sure to be an Heir of his heavenly Kingdom Rom. 8. 17. If we be Children then Heirs Heirs of God and Joynt-Heirs with Christ c. Use 2 Use 2. Comfort to true Believers being by Faith joyned to Christ the Naturall Son they must needs be Children by Grace and Adoption As certainly as Christ is the Naturall Son of God so certainly art thou his adopted Child c. no cause to doubt our Adoption built on a sure Foundation Now how great a priviledge is this to be a Child of God the greatest in the World 1 Joh. 3. 1. Observ 3 Observ 3. In that Christ our Saviour is the true and naturall Son of God we may hence take notice of the unspeakable love of God shewed to us and to the rest of his true Church and faithfull People and the great desire and care he had of our
Now we are come to the third namely His Preaching in Galilee which is set down partly in these two Verses and partly afterward in two other places of this Chapter as ver 21. and 22. and again ver 35. c. to 40. In these two Verses now read consider three things 1. The Time when our Saviour Christ preached After John was delivered to prison 2. The Place where in Galilee He came thither to preach there 3. The Preaching it self amplified by the Matter which he taught set down 1. Generally In these words The Gospel of the Kingdom 2. More particularly in the 15. Verse as we shall see when we come to handle it First Of the Circumstance of Time noted in these words After that John was put in prison that is after John Baptist was apprehended and imprisoned wrongfully by Herod The cause of this Imprisonment was For his reproving of Herod's incestuous Marriage with his Brother's Wife as we read Mat. 14. and Mark 6. Observ 1 Observ 1. See here what Reward the Ministers of God do usually receive at the hands of wicked men for the faithful discharge of their Duty in reproving sin they are for this cause hated opposed and persecuted wrongfully Thus was John Baptist imprisoned by Herod for reproving his sin of Incest and thus have the faithful Ministers of God in all Ages been persecuted and hated for reproving sin Mat. 5. 12. So persecuted they the Prophets which were before you So our Saviour foretelleth how the Jews should deal with the faithful Ministers sent to them Mat. 23. 34. Behold I send unto you Prophets and wise men and Scribes and of them ye shall kill and crucify and of them shall ye scourge in your Synagogues and persecute from City to City Thus dealt they long before with the Prophets which were sent to reprove their ãâã â Chron. 36. 16. They mocked the Messengers of God and misused his Prophets c. We have examples of this in sundry Prophets as in Eliah Michaiah Jeremiah c. So also in the Apostles yea in our Saviour Christ himself Reas Reas Joh. 3. 20. Every man that doth evill hateth the Light neither cometh to it lest his deeds should be reproved Wicked men ly in the Darkness of sin now the Ministry of the Word is a Light to discover this Darkness and to convince their sins Therefore they hate this Word and persecute the faithful Ministers of it Vse 1 Vse 1. Think it no new or strange thing though in these times we see good and faithful Ministers hated molested troubled c. onely for the faithful discharge of their Duty in reproving men's sins c. yea we our selves that are Ministers must not be dismayed at it but remember it was alwayes thus this is but that old Enmity that hath ever been between the Seed of the Woman and the Seed of the Serpent What marvel that Owles should hate the Light If a Minister be opposed by wicked men for his Doctrine this may comfort him rather than discourage him for it argues that his Doctrine is such as convinceth carnal men's consciences of sin Luther liked his Doctrine the better because it was so much opposed by Papists and others Use 2 Vse 2. See by this our miserable blindness and corruption by nature which thus causeth us to hate trouble and persecute such as would do us good that is the faithful Ministers of God whom He sends to admonish us of our sins and to reprove us for them and so to bring us to Repentance and Salvation John sought to bring Herod to Repentance c. Is it not strange that we should hate those that seek our greatest good even the Salvation of our Souls yet thus it is with us by nature till God renew and change our hearts this shews that we love Darkness more than Light as it is Joh. 3. 19. One that is desirous to sleep is offended and angry at every thing that awakes him so is it with us by nature we do not onely ly asleep in our sins but we are apt to be offended at those who would awake us In bodily diseases we love and reward the Physitian that seeks to cure us yea though it be with hard Physick but see how foolish we are in the maladies of our Souls we are ready to hate and to be offended at such as would cure us of them by wholsome admonitions and reproofs But let it not be thus with us c. Observ 2 Observ 2. When John is cast into prison and stopped from preaching any longer then Christ preacheth hence observe the Lord 's provident care over his Church never leaving it wholly destitute of means of Instruction When some of his faithfull Ministers are restrained from preaching he stirreth up others in their rooms not suffering all their mouths to be stopped at once Act. 12. when Herod had put James to death he thought to have done the like to Peter but the Lord suffered him not Therefore although Peter were also laid in Prison and bound with two Chaines yet the Lord sent his Angel to let him loose out of Prison So we also read Revel 11. 3. that when the holy City that is the Church should be wasted and trodden under foot of the Gentiles that is of the prophane multitude that follow Antichrist yet even then the Lord would reserve two witnesses at least that is a small number which should propagate the Truth notwithstanding all the rage of Antichrist Use Vse Comfort to the true Church and to the Children of it against the rage and fury of such as persecute it Though they be never so maliciously bent against it they shall never be able wholly to root out or abolish all the faithful Pastors and Ministers of it but still out of their ashes the Lord will raise up others to preach and maintain his Truth So much of the Circumstance of Time when our Saviour Christ preached namely after that John Baptist was imprisoned Now we come to speak of the Place where he preached which was Galilee For it is said He came into Galilee there to preach the Gospel c. Galilee was one third part of Palestina or The Holy Land as it is called for it was divided into three principal Regions Judea Samaria and Galilee Judea was the most Southerly part Galilee the more Northerly part and Samaria did ly in the midst between them Now there were two parts of Galilee the Upper bordering to Tyrus Northerly and the Lower bordering to Samaria Southerly c. Now in this Country of Galilee our Saviour Christ was most conversant during the time of the execution of his publick Ministry there he taught and preached much and there he wrought most of his miracles whence it is that the enemies of Christ used to call him in way of contempt The Galilean So Julian the Apostate called Him as Eusebius reporteth Now this frequent conversing of Christ in this Country made it very famous
and take notice in some measure of the contrary Errours and false Doctrines holden against the Truth and to shun and avoid the same They had not need to be strangers in the Scriptures nor yet to content themselves with a small and slender knowledge therein but to labour that the Word of God may dwell in them plenteously in all Wisdom Col. 3. 16. They had not need to be Babes in Knowledge or unskilful in the Word of Righteousness but to have their senses exercised in the Scriptures to discern good and evill to discern both truth and falshood by the light of the written Word Hebr. 5. 13. This therefore should stir up all sorts of Christians to the searching of the Scriptures and dilident study of the Word of God that they may not onely be grounded in knowledge of the Truth but able also to discern and avoid such damnable Errours and Heresies as are contrary to the truth and which tend to the overthrow of it Especially Ministers of the Word had need be well-studied in the Scriptures and to be mighty in them as Apollos was Act. 18. 24. else how shall they not only hold the Truth and teach it to others but also be able to discover and confute Errours and false Doctrine and to teach others how to shun and avoid the same He must be a Scribe well-instructed to the Kingdom of Heaven Mat. 13. 52. Now followeth the Answer of the Disciples They answered John the Baptist but some say Elias and others One of the Prophets They mention three several erroneous Opinions which were holden of Christ The first of those that thought him to be John the Baptist The second of those that thought him to be Elias the Prophet The 3d. of those that held him to be one of the other old Prophets risen again Luke 9. 19. Besides these there is also a fourth Opinion added Mat. 16. of those that held him to be the Prophet Jeremy But I will here speak only of the three former mentioned by St. Mark 1. Some held him to be John Baptist Of this Opinion was Herod the Tetrarch of Galilee as we heard before Chap. 6. for he having not long before beheaded John in Prison and afterward hearing of the Miracles wrought by Christ did out of the guiltiness of his Conscience begin to be perplexed and to fear that John Baptist was risen again from the dead and did those mighty Works And of the same Opinion were others also as appeareth Luke 9. 7. He was perplexed because it was said of some that John was risen from the dead c. 2. Some said He was Elias they thought that Elias the Prophet who was so long before taken up into Heaven was now returned to live upon Earth again Luke 9. 8. It was said of some that Elias had appeared For the better understanding hereof know that the Jews and particularly the Scribes in our Saviour's time held this opinion of Elias the Prophet that he was to return in Person and to live upon the Earth again before the coming of the Messiah Matth. 17. 10. Why say the Scribes that Elias must first came and Joh. 1. 21. They asked John Baptist whether he were Elias If he were not the Christ Now this erroneous conceipt was grounded upon a false exposition of a place of Scripture Mal. 4. 5. See before Chap. 6. 14 15 c. The same errour they still hold at this day 3. Others said He was one of the Prophets that is one of the old Prophets risen again ut suprà dictum Now in what sense or how some of the People did think Christ to be John Baptist risen again and others that he was one of the old Prophets risen again is somewhat doubtful But it seems most probable that the Jews in our Saviour's time were infected with that heathenish Errour of Pythagor as Plato and other Philosophers of the Gentiles which they held touching the transmigration of Souls that the Souls of men dying do pass from one body into another and so come to live upon Earth again after death in other new bodies Vide suprà Cap. 6. ver 14. c. And this is the more probable because the Jews are reported by their own Authors to hold the like opinion at this very day viz. that every man is born three several times and so that his Soul comes to live in three severall bodies one after another See Purchas his Pilgrimage page 182. Observ 1 Observ 1. That there have been in all Ages of the Church sundry different Sects and maintainers of Heresies and corrupt Opinions in matters of Religion Though there hath been alwayes and is but one truth yet are sundry Errours and corrupt Opinions held against the truth Thus in our Saviour's time there were sundry different Sects as the Pharisees Sadduces and Herodians all differing in Opinion and holding opposite Errours The Pharisees held many corrupt Traditions contrary to the written Word of God by which they made void the Word of God so far as lay in them as we heard before Chap. 7. The Sadduces denyed the Resurrection and held that there is neither Angel nor Spirit wherein they differed from the Pharisees Act. 23. 8. which was the cause of great dissension between those two Sects as appeareth Ver. 7. The Herodians were another Sect differing from both the former who held Herod the Great to be the Messiah as we heard before Ver. 15. of this Chapter Yea there were in our Saviour's time sundry different Sects and erroneous Opinions touching one and the same matter of Faith as here wee see that touching the Person of Christ there were sundry different Opinions and all false and erroneous Some holding him to be John Baptist some Elias c. So was it in the Apostles dayes afterward there were sundry different Sects and Errours maintained against the truth in matters of Religion as those Jews which held a necessity of Circumcision and other Ceremonies after the death of Christ also the Sect of the Nicolaitans holding Fornication to be no Sin who are mentioned Rev. 2. 6. Also Ebion and Cerinthus with their Followers who denied the God-head of Christ Also those that followed Simon Magus the Sorcerer in the City of Samaria holding him to be some extraordinary great Person and to be indued with Divine Power See Act. 8. 10. So afterward in succeeding Ages How many different Sects and Followers of corrupt Opinions in Religion do we read of in the times of the ancient Fathers St. Austin in his Book De Haeresibus reckoneth up the Errours of 90 several Sects or kinds of Hereticks which had been in severall Ages from the Apostles dayes until his own time So in these times of ours there are also many different Sects and maintainers of corrupt Opinions in matters of Religion as Turks Jews Papists Lutherans Anabaptists c. Reasons Reasons 1. God hath decreed to permit such different Heresies and Errours to be holden for the better
trial and proof of his Elect 1 Cor. 11. 19. There must be Heresies that they which are approved may be made manifest among you 2. The Devil laboureth in all Ages to sow the Seeds of manifold Errours and corrupt Opinions in the minds of men that he may hinder them from believing and embracing the sound truth of God He labours to blind their eyes that they may not see the Truth 2 Cor. 4. 4. Therefore such corrupt Opinions and Heresies are called Doctrines of Devils to shew that the Devil is the Author of them 1 Tim. 4. 2. Use 1 Use 1. To teach us not to think strange or be offended at it though we see it be thus at this day that there are so many different Sects in the Church and so many Heresies and corrupt Opinions holden by men in matters of Religion contrary to the Truth For thus it hath ever been And God hath appointed for just causes to suffer it so to be and so it will be so long as the Devil by God's permission hath Power to blind the eyes of men and to lead them into Errours and Heresies contrary to the true and sound Doctrine or the Word of God Vse 2 Use 2. See the folly and ignorance of such as look that there should be in these times a general unity and consent in Opinion among all sorts in the matter of Religion and because there is not so but there are so many different Sects and Opinions of men opposite one to the other and most of them opposite to the true Christian Religion which we profess therefore some hence take occasion to call into Question the truth and soundness of our Religion and are doubtful what to profess yea some stick not to say they will profess no Religion till there be fewer Sects and Opinions and till they see all agree better In the mean time they think it best to follow their own business and to let matters of Religion alone But let such know that if they expect that all should be of one Opinion in matters of Religion they expect that which never was nor will be while the World standeth And so if they will profess no Religion till all agree in one they will never make any Profession at all and then let them never look to be saved at all For as with the Heart man believeth unto Righteousness so with the mouth Confession must be made unto Salvation Rom. 10. 10. Use 3 Use 3. See what need there is for us to be well and thoroughly grounded in the Knowledge and Belief of the sound truth and Doctrine of God taught in his Word and to have our hearts and minds stablished and settled therein lest otherwise we be seduced and drawn away from the truth and plucked away with some of those manifold Errours which are holden in these times against the truth 2 Pet. 3. 17. Beware lest ye being led away with the Errour of the Wicked fall from your own stedfastness But grow in Grace and in the Knowledge of our Lord Jesus Christ c. If we be not well grounded and stablished in the present Truth and Religion which we profess How shall we be able to hold and maintain it constantly both in Judgment and Practice amidst so many Errours and corrupt Opinions now a-dayes holden against the Truth We had not need to be as Children tossed to and fro and carried about with every wind of Doctrine by the sleight of men c. as the Apostle speaketh Eph. 4. 4. but we had need to be men of Age and ripe years in Understanding and Judgment able to discern the truth in matters of Religion that are questionable and firmly to hold and maintain the same in the midst of all Errours Heresies and corrupt Opinions of men by which it is opposed Observ 2 Observ 2. That Ignorance of the Scriptures is a main cause of the Errours and absurd Opinions which are holden by men in matters of Religion The ignorance and misunderstanding of that one place of Scripture Mal. 4. touching the coming of John Baptist in the Spirit and Power of Elias was the cause of the Errour which the Jews in our Saviour's time held touching the coming of the Prophet Elias to live again upon Earth in Person as we have before heard And so no doubt but their Ignorance in the Scriptures was the main cause of all those other gross Errours which diverse of them held touching the Person of Christ that He was John Baptist or Elias or one of the other old Prophets So also of that heathenish Errour touching the Souls of men that in death they pass into other bodyes and so come to live again upon Earth The like may be said of all other Errours and absurd Opinions of men which have been or which are at this day holden in matters of Religion Ignorance of the Holy Scriptures is a main cause of them Matth. 22. 29. Ye err not knowing the Scriptures c. Thus Chrysostom in his time complaineth Praefat. in Epist. ad Rom. that hence have come innumerable evils even from the Ignorance of the Scriptures Hence have sprung a multitude of pernicious Heresies c. So in our times whence come so many gross and absurd Errours holden by Papists Anabaptists Brownists c. but from Ignorance of the Scriptures So whence come those many foolish and erroneous Opinions of ignorant People in our own Church but from Ignorance of the Scriptures Use 1 Use 1. To condemn the wicked practice of the Church of Rome in barring the common People from the free Use and Reading of the Scriptures and so nuzzling them up in gross Ignorance of the Word of God whereby they are led into all manner of erroneous and absurd Opinions Yea some of them have not been ashamed to commend this Ignorance in the common People affirming it tâ be the Mother of Devotion Contra here we learn that it is the Mother of all gross and absurd Errours Heresies and corrupt Opinions of men in matters of Religion Use 2 Vse 2. See how dangerous for Christians to be ignorant in the Scriptures Such do lye open to all manner of Errours Heresies and corrupt Opinions being in danger to be infected with the Poyson of them and to be seduced by them easily plucked away from the Truth ready to imbrace any Errour or Heresy though never so gross absurd or foolish as Popery Anabaptism Brownism c. They are like clean Paper upon which one may write any thing So upon such persons being ignorant in the Scriptures any gross or absurd Errour or Hereticall opinion may be fastened or imprinted like Wax which may be Printed with any Seal c. How many such are there even amongst us who are ignorant in the book of God having little or no sound Knowledg of the Scriptures no not of the main and principal points of Christian Religion there taught and set down The Scriptures are as a sealed Book unto them No
in many things to the doctrine of John and yet was all the while an hypocrite in heart 2 Tim. 3. 5. it is propheâied of some in these last times who shall have a form of godliness but ââny the power thereof Simon Magâs Act. 8. 13. Reas 1 Reason 1. The heart is deceitfull above all things c. Jer. 17. 9. Full of close and hidden corruption which is not easily but hardly discovered Reas 2 Reason 2. An hypocrite may resemble a good Christian in practise of all external duties of Religion and yet not in the inward truth and power of Religion in the heart As a cunning Painter may paint the colour of fire but not the internal vertue and heat of it c. Use 1 Use 1. To âeach us not to be too credulous or forward to believe outward shews of Religion in such as make great profession thâreof noâ to put too much confidence in them till such time as we have had some proof and trial of their sincerity As we ought not to be suspitious of others sincerity without cause for charity thinks not evill 1 Cor. 13. 5. so neither are we to be too credulous or confident of such as we have no good tryal or experience of Joh. 2. 23. there is mention of some who believed in the Name of Christ that is made shew and profession of believing in him and yet it is said he did not commit himself unto them c. No more should we commit our selves too far unto such as make an outward profession of Religion till they have given some good proof of their sincerity therein Matth. 10. 16. Our Saviour bids his disciples be wise as Serpents c. Now this is one point of Christian wisdom not to be too credulous or confident of such as make a great outward shew of Religion and Christianity before we have seen or heard of some good âryal of their sincerity Vse 2 Use 2. See what cause there is for every one of us thoroughly to sift and ransack our own hearts to find out the closest corners of hypocrisie in them lest otherwise we deceive our selves as well as others with a shew and profession of Religion being void of the truth and power of it Let us then take heed of resting in any outward shew of Religion and above all labour for the inward power of godliness by which we may outstrip and go beyond all formal hypocrites To this end we are often to examine and try our own hearts touching our sincerity in the profession of Religion that so we be not deceived in our selves remembring that a close hypocrite may go very far in an outward shew of Religion and yet be still an hypocrite c. Quest Quest How shall we try and know the sincerity of our hearts in outward profession of Religion Answ Answ By some marks of it 1. If in this profession we propound and aym at a right end Gods glory not at sinister ends as our own credit profit c. In this the Pharisees failed 2. If we rest not in bare profession but make conscience to live answerably and worthy of our Calling Ephes 4. 1. Phil. 1. 27. 3. If we make this profession constantly at all times and in all places whensoever it makes for God's glory not at sometimes only as some are wont c. In some companies ashamed c. 4. If resolved to do and suffer any thing which God calls us to rather than give over our profession Luke 14. 27 33. Observ 2 Observ 2. In that he that came âunning to Christ at first c. now goes away from him sorrowful refusing to do what was commanded him we learn That one may be very zealous and forward at first and for a time in profession of Christ and of Religion and yet afterward grow cold and fall quite away from that profession he hath once made So did this young man as is probable so have many others also done Luke 8. 13. Those hearers of the Word which are compared to the stony ground are said to hear and receive the Word with joy and to believe for a while and yet afterward in time of tryall they fall away Joh. 5. 35. The Jews rejoyced in the light of John Baptist his Ministery but it was but for a season Judas Iscariot for a time was a forward disciple and professor of Christ as well as the other Apostles yet afterward fell quite away and so discovered himself to be a devil Joh. 6. 70. Apoc. 8. 9. Chap. mention is made of Stars which fell from heaven c. And common experience proves this to be true in too many in these our times c. Reason Reason The cause of this Apostacy and falling away of those who have for a time been forward and zealous professors of Religion is their hypocrisie and want of soundness and sincerity in profession of Religionâ because their hearts are not upright in the profession of Religion neither do they labour for the truth and power of Religion and godliness but rest only in a shew of it Quest Quest May not a true and sincere Professour of Religion fall away from his first zeal and forwardness in Religion Answ Answ Yes he may in part and for a time as we see in the Church of Ephesus Revel 2. 4. which though a true Church yet left her first love for a time And in Demas who though he forsook Paul and imbraced the World 2 Tim. 4. 10. yet it is thought by some that he afterward repented because Paul doth afterward number him amongst good men and his fellow-labourers Philem. ver 24. as Marcus Aristarchus Lucas But a true and sound Professour neither can nor doth ever fall away wholly or finally from that zealous profession of Religion which he hath once made as the hypocrite doth Use 1 Use 1. This must teach us not to think strange or take offence at it when we see or hear in these times of some who having been zealous and forward Professours of Religion at first and for a time do afterward fall away This is no new or strange thing but such as hath often happened in other Ages of the Church There have alwayes been some hypocrites in the Church who have made shew of Religion for a time and yet have afterward laid open their great hypocrisie by falling from their first zeal in profession of Religion of whom that of the Apostle is verified 1 Joh. 2. 19. They went out from us but they were not of us c. The examples of such must not cause us to stumble or waver in our profession but though all should fall away we must resolve to be constant c. neither must we for their sakes suspect or condemn all forward professors as hypocrites Culpa paucorum non praeâudicat religioni Vse 2 Use 2. It must move all such as undertake the profession of Christianity to labour not so much for zeal and forwardnesse at first in
and wickedness Observ 3 Observ 3. Though they had bin sufficiently convinced before of the Calling and Authority of our Saviour both by the testimony of John Baptist as also by the Doctrine and Miracles of Christ yet such is their malice and envy against our Saviour that they cannot or will not see the truth and lawfulness of his Calling but do make question of it c. Hence observe the nature and effect of envy and malice against the persons of otherâ that it doth so blind the eyes of those in whom it is that they cannot or will not see the Calling and gifts of others which are eminent in the Church and do excell themselves in Graces because they hate and envy them Thus it was with the Scribes and Pharisees and other malicious enemies of our Saviour Christ their minds were so blinded with malice and envy against his person because he reproved and taxed their sins by his life and Doctrine that they could not see the excellency of his gifts nor dignity of his Calling that it was from God and that he was the Messiah but they now make question of his Calling and Authority notwithstanding all the means they had formerly had to convince them of his lawful Calling and Authority See this in other examples Saul hating and envying David this hatred and envy did so blind his eyes that he could not see the gifts and Calling of David that God had called and chosen him as a fit person to be King after him and therefore he persecuted him and sought to keep him from the Kingdome So Joseph's brethren were so blinded with envy against Joseph that they could not see the eminent gifâs which were in him nor the Calling of God by which he had called and appointed him to have preheminence above them So at this day this is the cause that many cannot or will not see nor acknowledg the eminent gifts and Calling of Gods Ministers and others that are of eminent place and gifts in the Church because they hate or envy their persons and this hatred and envy doth so blind their minds that they cannot see that which is most apparent to be seen Vse Use For admonition to every one of us Take heed of conceiving hatred or envy against the persons of others especially of such as are of eminent plâce and Calling and of eminent gifts in the Church lest this do so blind our minds that we cannot see the eminent gifts and Calling of such nor make any good use thereof Take heed of conceiving dislike hatred and envy against the Ministers of God or others that are of eminent gifts or place in the Church lest this do so blind thy mind that thou canst not see or acknowledg their Calling and gifts and consequently not profit by the same no not by the gifts of thine own Pastor c. but thou wilt be ready to question his Calling and gifts though never so apparent and though never so well approved in the Church Observ 4 Observ 4. In that these chief Priests Scribes and Elders do make question of our Saviour's Authority to Preach and to reform abuses in the Temple upon this ground because he had no ordinary outward Calling or allowance from themselves who were then the chief Rulers of the Church and because also he was not of the Tribe of Levi of which those ought to be by the Law who took upon them the publick Office of teaching in the Church Hence we may learn that it is the manner of false teachers and of counterfeit Pastors and Ministers of the Church to stand too much upon an outward and ordinary Calling of the Church and upon an outward personal succession of Pastors and Ministers in the Church and therefore they are apt and ready to oppose all such as want the outward and ordinary Calling and Succession and to exclude them from being lawful Pastors and teachers of the Church especially if they teach any Doctrine which seemeth new or strange though it be not so but the old truth and if they plainly reprove sin and tax abuses in the Church Thus did these Priests and Scribes deal with our Saviour as here we see And thus dealt the Priests and Pharisees with John Baptist Joh. 1. 25. Because he taxed abuses and brought in a new Doctrine and a new Sacrament and yet had no outward ordinary Calling from the Church therefore they made question whether he had any true Calling at all And thus do the Papists at this day they stand too much upon the ordinary Calling and succession of Pastors in the Church and hence it is that they take exception against Luther Zwinglius and other worthy Pastors and Ministers of our Church whom God hath stirred up extraordinarily of late times to be reformers of Religion because as they say they had no lawful ordinary Callâng or succession from the true Church that is from the Church of Rome as they hold and therefore they deny them to have bin true and lawful Pastors and Teachers of the Church But to this we answer 1. That we deny the Church of Rome to be the true Church of God though it hath some truth of a Church in it in that it retaineth some parts of the true Doctrine of the Scriptures and hath also the substance of Baptism in it On the contrary in regard of the gross errours and corruptions in it it is a false and Anti-christian Synagogue of Satan and therefore we are not carefull to derive the Calling of our Ministers from that Church 2. We affirm and hold that Luther Zwinglius Oecolampadius and other Pastors of our Church which were the fiâst âestorers of Religion in these latter times had an outward and ordinary Calling in and from the Church of Rome so far forth as the substance of the Ministerial Calling did remain in some sort in that Church even in the most corrupt times of it And this was sufficient to make them lawful Ministers of the Church if there were any lawful Ministry at all in that Church before Luther's time yet withal we grant that the calling of Luther and some others which were the first Reformers of the Church in this latter Age was in some respect extraordinary in that they were extraordinarily stirred up of God to renounce the gross Errours of the Romish Church and to preach and write against them c. In a word we do not hold it fit to tye the true Church or Pastors of it alwayes to an ordinary Calling and Succession in every respect forasmuch as God may and doth sometimes extraordinarily call and stir up some special persons in corrupt times to be restorers of Religion and instruments of reforming the Church See Perk. in Matth. 7. 16. pag. 239. Vide etiam Mason de Minister Anglic. l. 5. c. 14. Also Dr. Field of the Church lib. 3. cap. 39. Observ 5 Observ 5. Lastly see here how these chief Priests and Scribes do question and oppose the
not spoken by the chief Priests Scribes and Elders themselves as the words going before were but by the Evangelist concerning them affirming that if they should so answer viz. that John's Baptism was not from God but from men onely then they were afraid of the common peoples displeasure because they were much addicted to John and to his Ministry esteeming him as a true Prophet sent from God and consequently holding that his Baptism and Ministry was from God yea further they were not onely afraid in this case of the peoples displeaâure but of a further danger viz. lest the people being incensed or inraged against them for this contempt of John's Ministry should make Insurrection against them and seek to stone them to death for so it is said Luke 20. 6. For all men The greatest part of the common people amongst the Jews at that time A Prophet indeed That is not a false Prophet but a true Prophet or special and extraordinary Teacher of the Church called and sent from God Now followeth the Instructions from the words before spoken of And first generally from them all Observ 1 Observ 1. Though they came very cunningly and politickly to examine and question with our Saviour about his Authority to entrap him and to bring him into trouble and danger c. yet here we see they could not prevail against him by their policy but he by putting another question to them touching John Baptist did so confound and perplex them that they know not what to answer but are fain to consult and reason together about the matter c. before they dare give an answer Hence learn the truth of that Prov. 21. 30. There is no Wisdome nor Counsell against the Lord. When men use their Wisdome and Policy against God that is to oppose the truth of God or to hinder his glory or to oppose the true and faithful Ministers or servants of God they must not look to prevail by such Policy or Wisdome for though they may prevail for a time and in some particular cases yet not wholly or finally for God will confound them at âength in their own Policies and practises so as they shall not be able to bring them to pass These Priests Scribes and Elders took craâty counsel against our Saviour seeking by their captious question to entrap him and consequently they took counsel against God and his truth seeking to bring our Saviour into trouble and danger and so to hinder the course of his Ministery but they were not able to prevail against the Wisdom of God which was in our Saviour whereby he did so confound them that they knew not how to answer him and therefore are driven to consult upon the matter Thus when men will use their carnal wisdom and policy against God to oppose his truth or hinder his glory c. it is just with him to coâfound them in their wisdome Esay 8. 10. Take counsel together and it shall come to nought c. For God is with us Therefore Psal 2. 1. it is said Why do the enemies of Christ and his Church rage and imagine a vain thing The Kings of the Earth and the Rulers take counsel against the âord c. But Verse 4. He that sitteth in heaven shall laugh at them c. Yea the Lord doth not only confound the wisdom and policy of such as set themselves against his truth and glory but he doth often take and overthrow them in their own craft and policy Joâ 5. 13. as our Saviour here confounded these chief Priests Scribes and Elders even by their own question and so in digging a pit for him they fell into it themselves which is a âunishment threatned in Scripture against the crafty and malicious enemies of God and of his truth and of his true Church and Servants Psal 7. 15. Vse Use For Admonition to all men to beware how they use their carnal wisdom or policy against God by opposing his truth or hindering his glory any way or setting themselves against his faithful Servants or Ministers lest God do not only bring their policy and crafty counsels to nought but also confound and overthrow them by their own craft and policy as he hath often done as we see in the examples of Absalom Ahitophel Haman c. Observ 2 Observ 2. See here one Point of carnal wâsdom in these enemies of our Saviour in that they being now in a perplexity and in doubt what answer to give unto our Saviour's question they do not rashly or suddenly proceed to make answer but first reason and consult together about the matter c. This shews how wiâe the children of this world are in their generation as it is said Luke 16. 8. yea wiser many times then the children of light See Jer. 4. 22. Now this Carnal Wisdom of these enemies of our Saviour which they shewed in consulting and reasoning together before they make answer in this doubtfull case I say this their carnal wisdom may teach us the practice of true Christian Wisdom in like case viz. That when we are brought into any great perplexity or doubt concerning any matter to be done or spoken by us we should not in such a case proceed rashly to speak or do any thing suddenly but first advise upon the matter both with our selves and with others which are able to give us counsel but especially to take counsel of God in his Word as David used to do in his doubts and perplexities Psal 119. 24. Thy Testimonies are my Counsellors This Wisdom we may learn even of carnal and wicked men what to do in doubtfull cases not to be rash or sudden in our words or actions but first to advise upon the matter Prov. 29. 20. Seest thou a man that is hasty in his matters There is more hope of a fool then of him On the contrary Ephes 5. 15. Walk circumspectly not as fools but as wise If wicked men be so wary and circumspect in their words and actions when they are about to speak or do that which is evil that they may prevent all inconveniencies and dangers like to ensue much more should we c. Now followeth the matter of their private reasoning or consultation together wherein they cast what inconveniences would follow if they should answer affirmatively to either part of our Saviour's question Observ 1 Observ 1. They cast what inconveniences or dangers to themselves are like to follow if they answer thus or thus either that John's Ministery was from God or from men but in the mean while they regard not the offence of God and dishonour like to come to him by their denying or concealing of the truth and that against their own knowledg this they fear not neither are troubled about it at all Hence learn That it is the property of wicked men to be more afraid of outward evils and dangers like to come upon themselves then of offending God or dishonouring him by sin More afraid of
Christ though in themselves they are polluted and sinful Again Christ being also a loving gentle and meek Saviour he will not deal with us in rigour or wrath but in compassion love and gentleness accepting our weak endeavours in his services pardoning our wants and infirmities and cherishing in us the smallest beginnings of Grace Isa 42. 2 3. He shall not cry nor lift up nor cause his voice to be heard in the streets A bruised Reed shall he not break c. Use 2 Use 2. Strive we to imitate our Saviour Christ in these properties of the Dove to be harmless loving meek c. Mark 1. 11. And there came a Voice from Heaven saying Thou art my beloved Son in whom I am well pleased Aug. 23. 1618. IN this Verse is laid down the second way or means by which the solemn investing of Christ into his publick Office of Mediator was declared namely the extraordinary Voice and Testimony of God the Father uttered immediately from Heaven But before I come to the particular handling of the Testimony it self observe here two general Points of Doctrine from the coherence of this Verse with the former Doct. 1 1. Doctrine We see here the Wisdom and Goodness of God to us in affording us so many helps and means for the strengthning of our Faith to believe those things which are revealed in the Gospel touching Christ For the Lord having before confirmed the Calling of Christ by visible signs as by the opening of the Heavens and by the sensible descending of the Holy Ghost in shape of a Dove now he doth further confirm the same by an audible Voice uttered by himself from Heaven Thus he exercised both the eyes and ears of John Baptist and of the rest of the People which saw and heard these things and all this was done to bring both them and us to a more certain perswasion of the truth of those things which were now testified from Heaven touching Christ viz. That he was the beloved Son of God in whom alone the Father is well-pleased and consequently that he was the true Messiah appointed of God the Father to be the Saviour of the World So in these times God hath so provided that we have not onely our Ears affected with the Word preached but our Eyes also and our Taste with the Sacraments which are visible and sensible All this is for the helping of our Faith and it is God's goodness and mercy to afford us so many helps and means to this End We must make much of these helps and labour to have our Faith confirmed so much the more by them Doct. 2 2. Doctr. Again by comparing this Verse with the former we are plainly taught the Doctrine of the Trinity of Persons in the Unity of the divine Essence For here we see that at this time when our Saviour was baptized of John there was a glorious ââd sânsible manifestation of all the three Persons in holy Trinity For God the Father uttered his Voice from Heaven Christ Jesus the second Person was upon the Earth and was now newly baptized of John and the Holy Ghost the third person appeared from Heaven in shape of a Dove This then doth plainly teach us that although there is but one true God yet in this one Godhead and divine Essence there are three distinct Persons to be conceived of us 1 Joh. 5. 7. There are three which bear record in heaven the Father the Word and the Holy Ghost and these three are one So Matth. 28. 19. 2 Cor. ult ult This is a mystery to be adored rather than to be curiously searched into yet we may and ought to understand and know it so far as it is discovered in the written Word Now for the opening of this Mystery to us in part I will briefly shew three things 1. What is meant by a Person in the Godhead and how it differs from the Godhead it self 2. Wherein the three Persons do agree or what things are common to them all 3. Wherein they differ and are distinguished Touching the first we must know that by a Person in the God-head is meant nothing else but a distinct manner of Being or Subsistence in the God-head distinguished by an incommunicable property as the property of begetting being begotten and proceeding Now by this it may appear what is the difference between the God-head it self and a Person in the God-head The God-head is the Divine Nature considered absolutely in it self A Person is the same Divine Nature considered with some personal property as the property of begetting c. for example the Person of the Father is the God-head considered with the property of begetting the Son the Person of the Son is the God-head considered with the property of being begotten of the Father the Person of the Holy Ghost is the God-head considered with the property of proceeding from the Father and the Son Touching the second Point to be opened namely What things are common to all the three Persons in Trinity Answ 1. They have one common Essence and Nature The God-head of Father Son and Holy Ghost is one and the same though the Persons be distinct for it is not here as it is in the Persons of men Take three men as Paul Peter and James and they differ not onely in person but in nature they are not onely three distinct persons but also three distinct men But it is not so in the holy Trinity though the Persons in the God-head are three yet one and the same Divine Nature and Essence is in them all This is a Mystery above Reason yet it may in some part though not fully be shadowed forth to us by some comparisons drawn from the Creatures For example the light of the Sun Moon and Aire are but one light in Nature and substance and yet they are also in some respect three distinct lights viz. in regard of the different subject in which they are So the Soul of Man is but one in substance and yet it may after a sort be said to be three in respect of those three faculties which it hath as first the vegetative faculty whereby a man liveth and groweth as Plants do 2ly The sensitive faculty whereby a man is partaker of sense as hearing seeing c. like as brute Beasts 3ly The reasonable faculty whereby Man is partaker of Reason and Understanding The second thing common to all the three Persons in Trinity is the Essential Properties and Attributes of the Divine Nature as wisdom power holiness c. All these are common to all the three Persons God the Father is essentially wise holy just c. so is God the Son and God the Holy Ghost 3. All the external works of the God-head performed toward the Creatures are also common to all the three Persons as the works of Creation Redemption Preservation of the World c. Touching the third Point namely Wherein the three Persons in the God-head do differ and are distinguished
Faith that as in eating and drinking there is an applying of Meat and Drink with the hand to the mouth and so a receiving of it into the stomach for the Nourishment of the Body so in believing there must be a particular applying of Christ the bread of Life to the Soul for the spiritual nourishment of it Reas 2 2. Joh. 3. 16. Whoso believeth in Christ shall have everlasting Life Now if to believe in Christ were onely in general to believe all things to be true which are revealed in the Word touching Christ then not onely many wicked men but the Devils should be saved for they believe the History of the Gospel to be true as may appear because they confessed Christ to be the Son of God c. and Jam. 2. 19. They believe and tremble yet they shall never be saved therefore in saving Faith there is something more required than a general assent to the truth of the Word namely a particular Application of Christ c. Reas 3 3. True Faith breedeth Peace of Conscience Rom. 5. 1. and confidence towards God Ephes 3. 12. But a general perswasion of the truth of the Word will not work these effects onely a particular Application of Christ will do it this therefore must be in true Faith Thus we see that in true Faith there must be a particular applying of Christ Therefore let none content themselves with that Popish Faith which is onely a general Belief of the truth of the Word Ignorant People think this is a good Faith but it will deceive them if they trust to it The second thing to be spoken of is The Degrees of true Faith which are two The first is a weak Faith yet true and sincere The second is a strong Faith A weak Faith I call that which is mixed with much doubting which doth generally assail it and often prevail much against it This weak Faith is nothing else but an earnest and unfeigned desire of being reconciled to God in Christ with a hearty sorrow for our Unbelief and with a care to use all means for the encrease and strengthning of Faith God accepts this Desire in stead of a stronger Faith Therefore the promise of blessedness is made to it Matth. 5. 6. Blessed are they that hunger and thirst after Righteousness c. and Revel 21. 6. I will give unto him that is athirst c. Such a weak Faith was in him Mar. 9. 24. I believe help my Vnbelief and Matth. 8. 26. The other Degree is a strong Faith by which I understand a more full perswasion of God's Love in Christ and of Salvation by him This was in Abraham Rom. 4. 20. Who did not doubt of the Promise c. and in Paul Rom. 8. 38. This is not wrought in a Christian at the first but in tract of time after one hath had many experiences of God's Love This measure of Faith we must all strive unto yet the other weak Faith if it be sincere and unfeigned doth truly apprehend Christ though weakly As a weak Eye-sight might look upon the Brazen Serpent as well as a stronger sight Therefore let not such be discouraged who find onely this weak Degree of Faith in themselves onely look to this that it stand not at a stay but that it grow in thee and that to this end thou use all good means else it never was true Faith if it continue still as weak as at first and grow not to more strength by Degrees The third Point is The necessity of Faith for a Christian which may appear by these Reasons Reas 1 1. It is the onely instrumental cause in us of our Justification and Salvation Rom. 5. 1. Justifyed by Faith c. Mark 16. 16. He that believeth shall be saved c. It is that alone which uniteth us to Christ by which he dwells in us Ephes 3. 17. and so by it we come to be partakers of all the saving benefits of Christ as God's favour Forgiveness of Sins and Salvation it self Reas 2 2. Hebr. 11. 6. Without Faith it is impossible to please God The best works we perform if they be not done in Faith believing that the person and work is accepted in Christ they are unpleasing to God yea they are sins Rom. 14. ult Reas 3 3. Faith is the means of up-holding our spiritual and temporal life Gal. 2. 20. Hab. 2. 4. Without Faith we cannot live the spiritual life of Grace because by it alone we are united to Christ and so receive Influence of Grace and of spiritual life from him He is life but we partake not of this life but by Faith Again without Faith we cannot lead our temporal life in such manner as may be pleasing to God and comfortable to our selves It is Faith which must guide and order our temporal life in such manner as God requireth causing us to seek his glory in all our wayes and to depend on him in all estates as well of adversity as prossperity Thus we see the necessity of Faith for every Christian In the fourth place let us see some special marks and signs by which we may examine whether we have true Faith 1. True Faith purifieth the heart Act. 15. 9. causing in us a constant purpose and striving against all sin yea against our most inward and secret corruptions It will cause not onely a wandring and inconstant purpose of avoiding sin but a constant purpose True Faith cannot stand with a purpose of continuing in any known sin He that believes truly that his sins are forgiven by the mercy of God in Christ that person believeth withal that he must not live in sin because it is offensive to God Examine thy self by this property of Faith whether it be in thee Art thou careful to purge thy heart and life from sin c. 1 Joh. 3. 3. Art thou careful not to defile thy Conscience with sin True Faith cannot stand with an evil conscience 2. Where true Faith is there will be a daily striving against Unbelief and doubtings with a careful use of the means whereby these doubtings may be subdued and the heart setled in a stedfast belief of God's promises Now these means are the Hearing of the Word Use of the Sacrament of the Lord's Supper Prayer c. Where Faith is there will be a conscionable use of these spiritual exercises for the strengthning of Faith Examine thy Faith by this mark Doest thou feel contrary doubtings and much Unbelief in thy heart And doest thou hate thy doubtings and constantly strive and pray against them Doest thou say Lord I believe help my Vnbelief It is an Argument thou hast Faith in some measure Some say they never doubted of their Salvation this shews they never truly believed for Faith is mingled with Unbelief and causeth a strife against it in all that have it 3. True Faith is fruitful in ãâã works especially in the works of Love Gal. 5. 6. Faith worketh by Love Jam. 2. It is
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 ãâ¦ã 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
Luke 1. 35. Again as he was Holy and Pure from Sin in his Conception and Birth so also in his whole Life in that he was perfectly conformable to the Law of God the Rule of Holiness 2. In regard of his Church he is Holy conveying and communicating his Holinesse to the Faithfull sanctifying his Church See 1 Cor. 1. 30. Eph. 5. 25. Use 1 Use 1. Comfort to the Faithful that are lively Members of Christ He will impart his holinesse to them sanctifying them by his Spirit And besides the inherent holiness of his own Person is imputed to them of God upon their believing in his Christ This may comfort them against the manifold impurities and sinfull corruptions which they find and complain of in themselves Use 2 Use 2. Strive to resemble Christ in holinesse labouring for a sanctifyed Heart and Life c. The more holy the more like unto Christ Mark 1. 25 26. And Jesus rebuked him saying Hold thy peace and come out of Him And when the unclean Jan. 3. 1618. Spirit had torn him and cryed with a loud Voyce he came out of him VVEE have heard of the Description of the Person upon whom this Miracle was wrought Now followeth the Miracle it self concerning which two things are recorded by the Evangelist in these two Verses 1. The means freely used by our Saviour in casting out the unclean Spirit viz. The words which he spake to him consisting of two Parts 1. A Reproof 2. An Injunction commanding him to be silent and to go out of the party possessed Ver. 25. The second thing is the effects which the words of our Saviour wrought upon the unclean Spirit causing him 1. To tear the Body of him that was possessed 2. To cry Out 3. To go out of the Party Rebuked him Or sharply Reproved him for confessing him Hold thy peace Or be Dumb or Silent Quest Quest Why doth our Saviour Rebuke him for confessing him and enjoyn him silence Answ Answ 1. Because the Devil was no fit person to professe Christ or his Truth and that because he is the Father of lies and the greatest emeny to Christ and his Truth Therefore our Saviour would not accept of his confession 2. Because he knew the Devil confessed the Truth with an evil intent and purpose and for sinister ends as we have heard before viz. 1. To flatter Christ and to perswade him if it might be to let him alone and not to cast him out 2. To discredit the Truth by his Testimony 3. To perswade the People that our Saviour had some commerce and fellowship with Satan and used his help in working Miracles because he seemed to commend and honour him so much Now our Saviour knowing the Devil's Hypocrisie and deceitfulness in confessing him for such evil ends doth therefore reprove him and command him silence 3. The time of the full manifestation of Christ's glory was not yet come c. It followeth in the words And when the unclean Spirit had torn him That is tortured his Body with much pain either by racking the Members or joynts of it oâ by ãâã it violently from place to place for it is said Luke 4. 35. That he threw him into the midst of them yet withall it is ãâ¦ã That he hurt him not that is though he put him to great pain and torture yet he had no power to maim any membeâ ãâ¦ã of his body but the man remained whole and sound having all the limbs of his Body perfect after the Devils going out of him Quest Quest Why did the Devil thus torture him immediately before his going out Answ Answ To shew how unwilling and loath he was to be dispossessed and cast out therefore he would do all the hurt he could before he went out Therefore also it follows That he cryed out aloud not onely for fear of Christ's Power but also to shew how he was vexed and grieved at this that he must be cast out shewing his unwillingness to leave his Hold. He cryed Out Not that he uttered any words or speech as he did before but onely a confused hideous noyse expressing his fear and grief for that he must be thrown out So much of the sense of the words in these two Verses Observ 1 Observ 1. In that our Saviour would not suffer the unclean Spirit to confesse him we learn That it is good wisdom for us not to hearken to the Devil though he speak that which is true in it self Reas Reas Because Joh. 8. 44. he is a Murtherer from the Beginning and abode not in the Truth because there is no Truth in him when he speaketh a lye then speaketh he of his own for he is a lyar and the Father thereof Though he sometimes utter that which is true in it self yet it is not true as it proceeds from him because he speaketh with a lying false and deceitfull intent and purpose that he may insnare us Matth. 4. 6. The Devil spake truth in alledging Scripture yet because he spake it with a deceitfull and lying intention our Saviour would not hearken to his perswasion Use 1 Use 1. How much more are such to be blamed who give heed to Satan when he speaketh that which is false As for example when he perswades them that it shall be for their good if they will yield to his suggestions that they shall gain much profit and pleasure by it as he perswaded Eve So when he perswades Men that they may come to Heaven without Faith or Repentance or that they may escape Hell though they continue in their sins These things being utterly false in themselveâ what folly and madness is it for men to believe the Devil when he speaketh such things If he be not to be hearkened to when he speaks Truth because he speaks it with a lying intention then much lesse should we hearken to him when he speaketh things utterly false in themselves Use 2 Use 2. Have nothing to do with Satan nor give any heed at all to any thing when he speaketh or perswadeth seek not to learn the Truth of Satan c. Whether it be true or false in it self yet still that which he speaketh is false and deceitfull as it comes from him because in every thing that he speaketh he intends our hurt and mischief Gen. 3. 5. When the Devil perswaded Eve that if they would taste of the forbidden Tree they should come to know Good and Evil this was true in some sense but the Devil spake it with a lying and deceitful purpose Therefore it had bin far better for her not to have hearkened to him Observ 2 Observ 2. In that our Saviour commandeth the evil Spirit to be silent and to go out and he is forced to obey his command Hence we learn That Christ is Lord over the wicked Angels having absolute Power and Authority over them to over-rule them at his pleasure If he had this Power and Authority over them while he lived on Earth in
any extraordinary Work of God shewed upon our selves or others whether it be a Work of Justice or of Mercy we must not onely be affected with it or admire at it though this be good in it self but so lay it to our hearts as to make a holy use of it learning by God's works of Justice to fear him and to âeââain sin and by his works of Mercy to love him truly and to be allured unto all conscionable obedience to his Will God hath shewed extraordinary works of Justice and Mercy amongst us of this Land of late Think it not enough to be affected with them or to admire them but labour to be the better for them growing more and more reformed in our hearts and lives by seeing and hearing such Works of God Observ 2 Observ 2. They questioned among themselves c. Hence learn That we ought to confer and reason together concerning the Word and Works of God which we have heard and seen So did these concerning the Doctrine of Christ and this Miracle which he had wrought That we ought to confer of the Doctrine of the Word which hath bin taught us we may see by the example of those two Disciples which journeyed from Jerusalem to Emmaus Luke 24. 32. For they conferred together touching those things which Christ had taught them out of Moses and the Prophets Also in the Woman of Samaria Joh. 4. 29. Who having heard Christ and bin instructed by him went and conferred and questioned with the men of the City about that which she had learned And touching conference of the works of God that it should be used of us may appear by the example of Moses and Jethro his Father-in-Law conferring together about the great deliverance which God had wrought for the Israelites See Exod. 18. 8 c. unto the 13. See Luke also Luke 24. 14. Now as at other times upon all good occasions so especially on the Sabbath we ought to confer of the Word and Works of God for this was upon the Sabbath day See Ver. 21. Use 1 Use 1. To reprove the great neglect of this Religious Conference touching the Works of God and concerning his Word which we have bin taught Profane idle and filthy Communication is rife and common in the mouthes of many but how few are there of those who apply themselves to reason together especially on the Sabbath about the Doctrine of the Word which hath bin delivered in the publick Ministery or about the excellent and miraculous works of God which they have seen or heard of In stead of conferring on the Sabbath touching the Word and Works of God the practise of the most is so soon as they are out of the Church-doors to let their tongues run presently upon matters of the World as their Corn Cattle Money c. About these they question and reason together but not one word or question moved among them concerning the Sermon or the Points taught in it These come short of these Capernaites No marvel if such profit little or nothing at all by the Word Preached no marvel if the Devil quickly steal and catch away from them all that they hear seeing there 's no care in them to hold it fast or to imprint it in their minds by conference but they even thrust it out of their heads presently by talking of the World and worldly matters Use 2 Use 2. To stir us up upon every good occasion especially on the Sabbath to give our Selves to conference and reasoning about the Word and Works of God especially about the Word which we have heard upon the Sabbath And this is chiefly to be done bâ ãâ¦ã oâ the same Family The Governours of Families must look to this Thaâ ãâ¦ã constantly on the Sabbath to confer with those under their Government touching the Poiâts of Doctrine that have bin delivered and touching the Application and Uses of them c. This is a most excellent Sabbath-Duty and of great necessity and profit As in every Art Trade or Science they are ever most expert and skilfull who use to reason much with those that have skill in the same Trades or Sciences So is it with Christians they that use most to confer of the Word do alwayes prove most expert and ready in it Observ 3 Observ 3. Further out of these two Verses we may observe a three-fold Fruit and effect that followed upon the Working of this Miracle by Christ The first was That it procured reverence and credit to the Doctrine of Christ for the People conclude the excellency of this Doctrine from the greatness of the Miracle The second was That it did astonish the minds of the People driving them to confesse the Divine Power of Christ in commanding and over-ruling the foul Spirits The third was That by it his Fame was spread abroad into all the Country round about to the end that many might resort to him and be converted c. Now as these effects followed upon this Miracle So from hence we may gather for what Ends and Uses chiefly all the Miracles of Christ served namely for these three ends 1. To confirm the Divine Truth of his Doctrine which he Preached and to gain credit to the same See for this Heb. 2. 4. 2. To manifest his Divine Nature and consequently to prove him to be the true Messiah in that he was both God and Man in one Person See Joh. 2. 11. Joh. 11. 4. and Joh. 20. 31. 3. To make him Famous and Renowned in all the Countries round about that so by this means the more might be brought to believe in his Person and to embrace his Doctrine Use 1 Use 1. See what use to make of the Miracles of Christ when we read or hear of them Labour by the consideration of them to have our Faith strengthened in Christ and in the belief and embracing of the Doctrine of the Gospel So Joh. 20. 21. Use 2 Use 2. Hence gather That in these times there is no need of any ordinary Power of working Miracles in the Church because there is no use of them now as was in our Saviour Christ's and the Apostles Times The truth of Christ's Doctrine hath bin already sufficiently confirmed by those Miracles which himself and his Apostles wrought the Truth also of his Divine Nature or God-head hath bin sufficiently manifested and his great fame and renown spread into the chief parts of the World by means of the same Miracles which himself wrought Therefore now there is no further use or necessity of Miracles neither are we to look for any other besides those which were long since wrought by Christ and his Apostles As for the Miracles which the Papists boast of in their Church they are no other but lying wonders the very badges and marks of Antichrist 2 Thes 2. 9. Rev. 13. 13. Vide Augustin de civ Dej lib. 22. c. 8. Mark 1. 29 30 31. And forthwith when they were come out of the Synagogue they entred
the Lord c. Under the Law there were many thank-Offrings Thus have the Saints and faithfull ever shewed their thankfullness for blessings received especially David in sundry Psalms There are more Psalms spent in Thanksgiving then in any other Argument Hezekiah Esay 38. 9. Reas Reason Equity it self requireth that we receiving all good things from God for our Souls and Bodies should be thankfull unto him for the same we look for as much at the hands of those to whom we have done any good turn Use 1 Use 1. It reproveth such as are unthankfull for mercies received from God Some scarse take notice of the blessings and favours of God which he dayly bestoweth on them though he renew his mercies every Morning yet they think not seriously of them How great a Dishonour is this to God so little to regard his mercies A mortall man takes it ill if we take no notice of his kindnesses and will not God much more Others if they take notice or think of Gods mercies yet have not Hearts or mouthes to yield him true praise for the same They may perhaps use some formall words of Thanksgiving but it is onely a lip-labour their hearts are not affected with feeling of Gods Mercies nor with true desire of glorifying him for them So to give thanks is to take Gods Name in Vain Use 2 Vse 2. Labour to shew true thankfullness to God for all blessings Spirituall and Temporall which we have received and do dayly receive from him Hypocrites will sometimes pray to God for the things which they want but they are not so forward to shew thankfullness for blessings received let us make Conscience of this as well as of the other This thankfulness must be 1. Inward in the heart which must be affected with a true feeling of God's love and goodnesse manifested in his blessings bestowed on us with an earnest desire of glorifying him 2. Outwardly expressed and that two wayes 1. In Word and Tongue praising God sacrificing to him the Calves of our lips Hos 14. 2. and Heb. 13. 15. By him let us offer the Sacrifice of Praise to God continually that is the fruit of our lips giving thanks to his Name Thus David professeth that he would praise God with his tongue and lips 2. Our thankfulnesse must outwardly be shewed in our Life and Conversation and that two wayes 1. By our conscionable obedience yielded to the Will of God and to all this Commandements Psal 50. 23. 2. By using those Blessings which he bestoweth on us to his Glory honouring him with them Prov. 3. 9. Motives to this Duty of thankfulnesse to God 1. It is a Duty very pleasing and acceptable to the Lord He accompts it as a speciall honour done to him Psal 50. the last Ver. He that offereth Praise glorifieth me See 1 Thes 5. 18. 2. Consider our unworthinesse of the least Blessing which we receive Herein Jacob is a pattern to us Gen. 32. 10. 3. Consider the worth and excellency of those Blessings which we enjoy from the hand of God For example think but of one benefit namely The forgivenesse of our Sins how excellent is it That alone makes a man happy Psal 32. 1. and the want of it makes him miserable c. 4. It is all that we can render to God for his benefits Psal 116. 12. Therefore we should be the more carefull of this Duty It followeth For a Testimony unto them To testifie to the whole order of the Priests that thou art Miraculously cleansed by Divine Power that so they seeing this Miracle may either acknowledge me to be the Son of God and true Messiah or else be left unexcusable if they deny it Observ 2 Observ 2. Hence gather That the Miracles of Christ were as so many Witnesses to testifie and prove unto the World the truth of his God-head and that he was the true Messiah But this Point hath bin more then once spoken of before in handling this Chapter Ver. 45. But he went out and began to publish it c. Notwithstanding the straight charge given him to the contrary he reported the Miracle abroad openly and commonly as the words here used do imply Quest Quest Whether did he well in divulging the matter thus Answ Answ It is likely his intention was good that by this means he might set forth Christ's Glory who had wrought this Miracle and that he might also shew his thankfulnesse for the benefit of health received but yet it was a fault in him thus to publish and blaze abroad the Miracle because our Saviour commanded him the contrary and whatsoever is contrary to Christ's Commandement must needs be evil and sinfull Observ 1 Observ 1. See here the great corruption of our Nature causing us to be most apt and forward to do those things which the Lord doth most straightly forbid us The more our Saviour forbad this Leper to publish the Miracle the more apt and forward was he to blaze it abroad Rom. 7. 8. Paul saith That Sin taking occasion by the Commandement wrought in him all manner of concupiscence c. and Ver. 13. Sin by the Commandement becomes exceeding sinfull The corruption of man's ãâã is in this respect like unto a great Flood of Waters which if it be stopped and ãâã up striveth the more violently to break out or not unlike a wild or untamed Horse who the more he is curbed and held in with the Bridle the more he rageth and striveth to break loose Lot's Wife straightly forbid to look back to Sodom yet looked back Gen. 19. The Israelites straitly forbidden all Idolatry yet were much given to it Use 1 Vse 1. To humble us in the sight and feeling of this our vile and corrupt Nature which of itself is so apt to rebell and make restance against the Will and Commandement of God Rom. 8. 7. The Wisdom of the Flesh is Enmity against God for it is not subject to the Law of God neither indeed can be The best of us have a spice of this rebellion in us let us take notice of it and bewail it in our selves we are here like to little Children c. Experience shews us how apt many are to do things most plainly forbidden in the Word of God Use 2 Vse 2. Labour daily in the mortifying of this our corrupt Nature which makes us so prone to rebell against the Will of God and pray unto God to subdue this rebelliousnesse of our nature by the power of his Spirit and to make us pliable and yielding to his Will and Commandement in all things which he injoyneth us to do or to leave undone Observ 2 Observ 2. In that this Leper sinned against the Commandement of Christ in doing that which he forbad him though he did it with a good intention to honour Christ Hence we may learn That it is a sinne against God to do any thing contrary to his revealed Will and Commandement though it be done with ne-never so good
put to death in the Flesh but quickned by the Spirit and 1 Tim. 3. 16. Justified in the Spirit c. Why reason ye c. This he speaks in way of reproving and rebuking them for their evill and uncharitable thoughts conceived against him Matth. 9. 4. Wherefore think ye evill in your hearts Whether is it easier c. to say Arise c. That is to speak it effectually so as to give power to the sick to arise c. Object Object Sin is more infectious and dangerous to the soul then any Disease or sickness to the body therefore it is a harder matter to cure the soul of sin then Miraculously to cure the body of the Palsy or of any other incurable Disease by speaking the word Answ Answ 1. True If we respect the object of these cures that is the things themselves that are cured or taken away for so it is harder to cure sin by forgiving it then it is to cure the most dangerous disease of the body Miraculously and without means But if we respect the Divine power of God or of Christ by which both these cures are effected so they may be said to be of equall difficulty because neither of them can be effected without the Divine power of God and to this power of God they are alike easy and alike difficult one is not more difficult then the other and therefore our Saviour thus inferreth That if he have power to do the one that is to Cure the Palsy by his word onely then he hath also power to Forgive sinnes 2. It may be further answered That our Saviour here speaketh according to outward sense and appearance because in the Miraculous curing of the Palsy the effect of his Divine power did sensibly appear to the Scribes so as they might most plainly perceive it whereas it was not so in pronouncing forgivenesse of sins for there although his power were as much shewed and more then in the other work yet so that in regard of outward sense and appearance the work of curing the Palsy Miraculously seemed as great and difficult yea more difficult then the act of Forgiving sins So much in way of clearing the words in the 8 9. Verses Now to gather some Instructions from them Observ 1 Observ 1. In that it is said our Saviour perceived in his Spirit that the Scribes reasoned against him hence we learn that our Saviour Christ doth by his Divine Spirit know and perfectly discern and take notice of the Heart and inward thoughts of men yea of all men whatsoever 1 Joh. 2. 24 25. Jesus did not commit himself to them because he knew all men and needed not that any should testify of man for he knew what was in man So Joh. 1. 47. He knew the Heart of Nathaniel that it was without Guil He knew the Heart of Judas that it was treacherous towards him Joh. 6. 64. He knew the Heart of Peter better then Peter himself knew it for he perceived in it an inclinableness to deny and forwear him which Peter saw not in himself Vse 1 Use 1. This proves the truth of Christ's divine Nature because it is proper to God alone to know the Hearts of Men directly and of himself So Christ knew mens Hearts while he lived on earth and so he knoweth them still therefore he was and is true and very God Act 1. 24. 2 Chron. 6. 30. Use 2 Vse 2. Terrour to all Hypocrites which profess Christ outwardly and make fair shew of Religion but in their Hearts deny Christ and want the inward power of Godliness These are like the Pharisee painted Tombs which outwardly make a fair shew but within are full of rottenness and dead mens bones Many such we have in these times who make great outward shews of Religion in their words and outward Conversation but their Heart and affections go after the World and after the profits and pleasures of it Such Hypocrites were those mentioned Ezek. 33. 31. But let such know that Christ Jesus is the searcher of all Hearts and therefore takes notice of that Hypocrisy that lurketh in them and he will one day judge and punish them for their Hypocrisy if they repent not of it See Luke 16. 15. 1 Joh. 3. 20. Vse 3 Vse 3. A comfort to the faithfull whose Hearts are upright before Christ He takes speciall notice of all inward Graces that are in them though in never so small measure Joh. 21. 17. as Peter said to him Thou knowest that I Love thee c. But of this point I spake before ver 5. 1 Joh. 3. 21. Use 4 Vse 4. Look carefully to our Hearts and be exceeding watchfull over them Prov. 4. 23. Keep thy Heart with all diligence See that we harbour no sinfull thoughts or wicked lusts and Affections within us Remember Christ Jesus by his Divine Spirit searcheth and tryeth thy Heart and all the thoughts of it he understands them afar off therefore above all purge thy Heart from the Love of all sin and approve it unto Christ Jer. 4. 14. Thoughts are not free c. Observ 2 Observ 2. Why reason ye c He reproveth their malicious thoughts which he perceived to be in their hearts Hence we learn that when we know and are privy to the sins of others we are not to wink at them or approve of them but to shew our dislike by reproving them Though we cannot know others thoughts as Christ yet we may know their words and actions Lev. 19. 17. Thou shalt in any wise rebuke thy Neighbour and not suffer Sin upon him Ephes 5. 11. Have no fellowship with the unfruitfull works of Darkness but rather reprove them Luke 17. 3. If thy Brother trespass against thee rebuke him c. Quest Quest Are all men bound at all times to reprove sin in others when they know of it Answ Answ Not so but onely then when they are called of God to do it Now we have a Calling from God to do it 1. If we have special charge of others committed to us So have Ministers of the Word especially So also have Parents and Masters c. 2. Whensoever we see or can conceive hope that our Reproof may do good or take some good effect in the parties reproved as if they be tractable for ought we know to the contrary For otherwise if they shew themselves to be obstinately wicked and open Scorners of Religion then to give a Christian Reproof to such is but to cast Pearls before Swine c. forbidden Mat. 7. Quest Quest How must sin be reproved in others Answ Answ 1. In Love and Compassion c. not to wreck our Malice upon the Person 2. With Discretion and Wisdom putting difference between Offenders reproving gently such as offend of Ignorance or Infirmity and such as are tractable but dealing more sharply with such as offend maliciously and obstinately See Jud. 22 23. Vide infra in Cap. 8. Ver. 12. Reasons why we must reprove
maintain it and to clear their innocency against the unjust slanders and cavils of wicked ones Use 1 Vse 1. This is matter of great comfort and incouragement to all true Disciples of Christ that is to all true Believers and good Christians Though they may be slandered and evil spoken of without cause yea sometimes for well-doing yet there 's no cause for them to be dismaied if they consider that Christ Jesus their Lord and Master whom they serve is so ready to maintain their cause against their malicious Adversaries Know this if thy cause be good and that thou be falsly and unjustly charged or accused by others that are malicious and though thou be not able to cleer thy innocency yet rather than it shall not be cleered Christ himself will defend thy cause Object Object He is not now on earth to speak in my defence as he did for his Disciples Answ Answ Though he be not present with us in his humane Nature as with his Disciples yet by his God-head he is still present with us as he is with his whole Church and therefore ready to maintain thy righteous cause and if thou rely upon him and seek to him he will most certainly cleer thy innocency in due time and lay open the malice of thy Adversaries Therefore if thou be unjustly slandered be not impatient nor discouraged at it but commit thy self to Christ in Well-doing and he will defend thy cause Use 2 Vse 2. This also serves for admonition to wicked men to take heed they do not wrong good Christians by unjust slanders or false accusations for Christ himself will accompt this as a wrong done to himself and will defend their cause as his own and in defending their cause he will most certainly put their malicious enemies to rebuke and shame yea he will undoubtedly punish them severely in his wrath if they go on in this sin without Repentance See Matth. 18. 6. So much of this general Observation Now we come to such Instructions as do arise more particularly from the words And first I will speak of the manner of our Saviour Christ's alledging of David's Example in that he doth it by way of questioning with the Pharisees Whether they did never read what David did Observ Observ In that our Saviour asketh them whether they had never read what David did implying thereby that the cause of their errour was their Ignorance in the Scriptures either because they had not read this History in the Book of Samuel or else because they understood it not aright this may teach us that Ignorance of the Scriptures and of the true sense of them is the main cause of all Errours in Judgment both touching matters of Doctrine and Practise This was the cause of so many other gross Errours which the Pharisees and Scribes held as we may see by our Saviour Christ's confuting them Matth. 23. and elsewhere in the Evangelists even because they were ignorant in the Scriptures either not reading them diligently or at least not conceiving the true meaning of them whence it is that our Saviour so often calls them Fools and blind Guides So also Ignorance of the Scriptures was the cause of the gross Errours of the Sadduces Mark 12. 24. Are ye not therefore deceived because ye know not the Scriptures c. So also the cause of the Errour of the Disciples of Christ touching his Resurrection was their Ignorance of the Scripture Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken c. Reas 1 Reas 1. The Scriptures are the onely fountain and well-spring from whence all truth of Doctrine and Practice is to be drawn and derived therefore to be ignorant in them must needs be the cause of Errours in Doctrine and Practice Reas 2 Reas 2. The Scriptures are the onely Rule and Touch-stone by which all Truth must be tried and examined Therefore Ignorance of this Rule must needs be the cause of swarving from the Truth Vse 1 Use 1. See how great injury is done by the Governours of the Popish Church unto the common People by barring them from the ordinary use of the Books of Scripture and from the reading of them What is this but to muzzle and keep them in Ignorance of the Scriptures and so to lead them hood-winked into all kind of gross and dangerous Errours Chrysost Homil. 9. in Colos 3. ãâã ãâã ãâã ãâã ãâã Use 2 Use 2. See the cause of so many gross and foolish Opinions which many amongst us in our Church do hold and maintain it is nothing else but their Ignorance of the Scriptures either because they read them not duly and diligently or else because they understand them not aright How many foolish and absurd Opinions are holden by ignorant people in many places Such as these for example That Faith is nothing but a man's good meaning That God is served by rehearsing the ten Commandments and the Creed instead of Prayers That the Sabbath is kept well enough if men and women come to Church and be present at Publick Prayers and at the Sermon though they spend the rest of the day either idly or profanely That the Sabbath is well enough sanctified by bare reading of Prayers and so much Preaching is needless That it is no hurt upon the Sabbath to use sports and pastimes because many do worse That it is lawful to swear in common talk to that which is true That in Religion it is best to do as the most do That it was a better World when there was not so much Preaching as now is That a man may make of his own as much as he can That such as are not book-learned need have no Knowledge in Religion These and many other the like absurd Opinions whence proceed they and what is the cause of them but Ignorance of the Scriptures If they did read the Scriptures duly and understandingly or did hear them read by others or were so diligent as they should be in hearing them opened in the publick Ministry it were impossible that such gross and foolish conceipts so contrary to the Scriptures should take place in them Use 3 Use 3. If we would be led into all truth of Doctrine necessary to Salvation taught in the Word of God and if we would be kept from running into the contrary grosse and dangerous Errours then labour for true and sound knowledge in the Scriptures and in the true sense of them Use all good means to this end 1. Befrequent and diligent in hearing the Scriptures unfolded in the publick Ministry 2. Search them diligently and often by private reading Joh. 5. 39. A notable and excellent means to gain and increase knowledge in the Word For this we have the example of that of the Eunuch Act. 8. 30. 3. Pray daily unto God to open our understandings to conceive the true sense of the Scriptures 4. Confer with others touching those things which we read and hear So
yet being also true and very God did Institute the Sabbath day and therefore am Lord of it and consequently have power to dispense with the breach of it in case of necessity Son of Man This title is used in Scripture three wayes 1. Sometime it signifies a Man in generall and indefinitely Mark 3. 28. All Sins shall be forgiven to the Sons of Men c. 2. It is given to the Prophet Ezekiel often to humble him in respect of his naturall frailty and to magnifie the Power of God to strengthen him See Ezekiel Chap. 2. 3. Sometimes it is attributed by our Saviour Christ unto Himself in respect of His humane nature For although He was not begotten of Man yet in that He was conceived and born of a Woman that is of the Virgin Mary He is rightly called the Son of Man that is such a one as was born of Mankind Now though our Saviour here do mention onely His humane nature yet He doth not exclude his divine nature but include it as if He should have said That Son of God who was made Man and so is the Son of Man Lord of the Sabbath Having absolute Power and Authority over it This for the meaning Doctr. 1 Doctr. 1. In that our Saviour calls himself the Son of Man we are taught the Truth of his humane nature that he is not onely the Son of God but true Man partaker of the true nature of man that is of a true humane Soul and Body and made like unto us in all things except sin 1 Tim. 2. 5. The Man Christ Jesus Hebr. 2. 14. He is said to be partaker of Flesh and Blood And Ver. 16. He took on Him the Seed of Abraham c. Rom. 1. 3. Made of the Seed of David according to the Flesh that is according to his humane nature Reasons Why needfull that Christ should become Man and partake in the true nature of man 1. That in mans nature he might dye and suffer for our sins for if he had not been incarnate and made man he could not have dyed or suffered for the God-head can neither dye nor suffer 2. That satisfaction might be made to Gods Justice for our sins in the same nature that had sinned This was agreeable to Gods Justice 3. That in our Nature he might feel our frailties and weaknesses and so be the more moved to commiserate and pitty us Hebr. 2. 17. Use 1 Vse 1. To confute those Hereticks which have denyed or do at this day deny or overthrow the truth of Christ's humane Nature Vse 2 Vse 2. This shews us the wonderfull Love and Humility of Christ in that for our sakes and to do us good he being the Son of God abased himself so far as to become the Son of Man This is a Pattern of Humility for us to imitate and it must move us to be content to abase our selves towards our brethren to do them good and to gain them Phil. 2. 5. Let the same mind be in us that was in Christ c. Gal. 5. 13. Use 3 Use 3. This is matter of great comfort to the Faithfull Christ being partaker of their nature and of the infirmities of it cannot but be ready to pitty and help them in all those miseries and Afflictions unto which their Nature is subject See Hebr. 4. 15. Doctr. 2 Doctr. 2. Further we learn here that our Saviour Christ hath absolute Authority and Lordship over the Sabbath day He hath it in his power That which is said of God the Father Act. 1. 7. is true of Christ also c. Here I will shew two things 1. How he hath this Authority 2. Wherein it stands Touching the first Christ hath this power over the Sabbath 1. As he is God being equall in power and Majesty with God the Father and the Holy Ghost and so having equall Authority with them over all Creatures and Ordinances of God and consequently over the Sabbath Day 2. As he is Mediator being God and Man in respect of the Union of both his Natures in one person for so all power is given unto him in Heaven and Earth Matth. 28. 18. and therefore consequently he hath power given unto him over the Sabbath Touching the second Christ power over the Sabbath stands in two things 1. In Instituting and ordaining the Sabbath at the beginning immediately after the Creation For as in the Creation of the World so likewise in the Institution of the Sabbath all the three persons in Trinity did concur and joyn together according to that Rule among Divines Opera Trinitatis ad extra sunt indivisa 2. In ordering and disposing of the Sabbath being Instituted And this power is manifested three wayes especially 1. By continuing and establishing the substance of the first Institution of the Sabbath It was Christ that renewed the Commandment of the Sabbath in Mount Sinai Exod. 20. 2. By altering the particular day on which the Sabbath was first appointed to be kept and by appointing another day for the keeping of it For whereas at first the Sabbath was appointed to be kept upon the seventh day from the Creation of the World our Saviour Christ after his Resurrection changed the Day appoynting the day of his Resurrection to be kept for the Sabbath which in the new Testament is usually called the first day of the Week and Rev. 1. 10. it is Called the Lords Day both because our Saviour Christ rose from Death that Day and also because in Remembrance of his Resurrection He ordained that Day to be kept for the new Sabbath The reason of which change was this The Work of Mans Redemption being greater then the Work of Creation it was fit that the Sabbath should not be kept any longer upon the seventh Day from the Creation but rather upon the day of Christ's Resurrection because upon that Day he did declare and manifest that he had fully accomplished the work of our Redemption 3. Our Saviour Christ hath manifested his Authority in ordering and disposing of the Sabbath by abrogating that precise and strict manner of Resting unto which the Jews were tyed upon that day for they were forbidden to kindle fires or dresse meat on that day Exod. 35. 3. Exod. 16. 23. Now the rigorous and strict manner of Resting is abrogated by our Saviour Christ The reason is because it was Typicall signifying unto the Jews their Spirituall rest from sin as also their Eternall rest from all sin and Misery in Heaven See Heb. 4. And therefore it is now abolished by our Saviour Christ with other Types and Ceremonies Thus we see this point cleared to us that our Saviour Christ is Lord over the Sabbath Use 1 Use 1. This serveth to prove unto us the truth of his Divine Nature that he is not onely the Son of Man as here he calls himself but also the Son of God partaker of the same Divine Essence and Nature with God the Father and the Holy Ghost For none
1. ver 24. Now whether our Saviour did cast out these Devils at this time out of the Possessed is not expressed but it is most probable that he did âor he did not refuse at other times to dispossesse any that were brought unto Him So much of the meaning Observ 1 Observ 1. Here we are taught that our Saviour Christ hath absolute Power over all wicked Spirits and Devils being able to subdue and master them at his pleasure and to force them to subjection as he did here and at sundry other times while he lived on Earth for he no sooner commanded them to go out of the Possessed but presently they were forced to go out yea sometimes He cast out a Multitude of them at once as Chap. 5. Ver. 9. Now if he had this Power over the Devils while he was on Earth in the state of Humiliation How much more now being exalted to Glory See this Point before upon Chap. 1. Ver. 25. Observ 2 Observ 2. Further From the Attribute given to the Devils being called Unclean Spirits we learn that the Devils are most impure and polluted Creatures wholly polluted with sin c. See this also handled before Chap. 1. Ver. 23. Mark 3. 11 12. And the unclean Spirits when they saw hâm c. Octob. 17. 1619. IN these two Verses the Evangelist sheweth how our Saviour Christ did tame and master the wicked Spirits in such as were possessed In the words I considered two things 1. The behaviour of the Devils towards our Saviour 1. In falling down before him at the very fight of him 2. In crying out and confessing him to be the Son of God 2. The carriage of our Saviour towards them in that He rebuked them sharply that they should not utter him Touching their falling down before our Saviour I have spoken It follows to speak of their crying out and confessing of him And they cryed saying Thou art c. Some think that this Confession was forced from the Devils by the Power of Christ which he made them to feel Sic Calvinus in locum Howsoever it be whether they were forced to it or whether they made it willingly it is certain that in making this Confession they aimed not at any good End but at evil and sinister Ends. What these were see before Chap. 1. Ver. 24. Observ 1 Observ 1. In that the unclean Spirits do profess Christ to be the Son of God though it be in Hypocrisy and for evil Ends Hence observe that it is not enough for men to speak of Christ or to make an outward Profession of Him or of the Doctrine of the Gospel concerning Christ unless they do it in truth and sincerity of heart and for good and right Ends. The Devils themselves can make an outward Profession of the Truth of Christ's Person and Offices and of the Doctrine of the Gospel But it is for evil Ends as either to bring the Truth into disgrace and discredit causing men the more to doubt of it because he that is the Father of Lyes gives Testimony to it or else to make the World believe that he is a friend to Christ and to the Gospel when there is no such matter but the contrary So also wicked men and gross Hypocrites yea Reprobates may make outward Profession of Christ and of his Doctrine as we may see Matth. 7. 22. Many shall say to Christ at the last day Lord Lord Have we not by thy Name prophesyed and by thy Name cast out Devils and by thy Name done many great Works And then he shall profess to them I never knew you depart from me c. Judas though a Devil incarnate yet professed Christ and the Gospel and was a Preacher of it and even then when he came to betray Christ yet he could salute him kindly saying Hail Master and kissed him So that the vilest Hypocrites in the World yea the Devil himself may sometimes make an outward Profession of Christ Use Vse See then that we must not rest in a bare outward Profession of Christ's Name and Gospel as if this were enough to prove us good Christians Such as think so do miserably delude themselves If this were enough to speak well of Christ and of the Gospel and to profess love to them in word it were an easy thing to be a Christian and the Devil himself should then be a Christian But there is much more required of Christians Know therefore that our outward Profession of Christ and the Gospel is nothing worth nor shall ever do us good unless it be made in sincerity and truth of heart proceeding from a true love to Christ and his Gospel and unless also it be joyned with a holy practice and conscionable Obedience to the Word of Christ in our lives Not every one that saith Lord Lord c. Mat. 7. 21. So Luke 6. 46. Why call ye me Lord Lord and do not the things that I speak Observ 2 Observ 2. Further we learn here from this that these Devils do confess Christ to be the Son of God That there is an Historical Faith in the very Devils themselves whereby they know and believe in generall the History of the Gospel concerning the Person and Offices of Christ See this Point before Chap. 1. Ver. 24. It followeth Ver. 12. And he sharply rebuked them or straitly charged them yet so as withal he did reprove them That they should not utter him Or make him known or manifest who he was Not that our Saviour would have the Knowledge of his Person wholly suppressed for at another time he commended Peter for confessing him to be the Son of God Matth. 16. 17. and it was one end of his Miracles to prove his God-head but the Reasons why he forbad these unclean Spirits to utter him were these as we heard before Chap. 1. ver 25. 1. Because the Devils were no fit Persons to utter or teach the Truth of Christ's Person and divine Nature being the professed Enemies of Christ and of the Truth See Psal 50. 16. 2. Because they confessed Christ for evil and sinister ends 3. Because the time appointed for the full and clear Manifestation of the God-head and divine Glory of Christ was not yet come for this was not to be done till his Resurrection and Ascension See Matth. 17. 9. In the mean time he was to continue in his estate of Humiliation and Abasement and the Glory of his divine Nature was to lye hid after a sort under the Vaile of his Flesh until the time came in which it was more fully to be manifested So much of the sense of the words Observ 1 Observ 1. Here first we learn not to hearken to the Devil though he speak things true in themselves because he uttereth the Truth with a false and deceiptful purpose and for evil ends Of this Point see Chap. 1. Ver. 25. Observ 2 Observ 2. In that our Saviour Christ perceiving that the unclean Spirits did confess him in
Christ's Family a Professor and Preacher of Christ one that had society with the rest of the Apostles and with Christ himself c. and yet a wicked Traytor a Devil a Reprobate So mayest thou be whatsoever thou art that livest in never so holy a society in never so good a Church or Family and makest never so good a Profession yet if this be all thou mayest still be in the gall of bitterness and in the bond of iniquity as Simon Magus was though in outward profession he joyned with the true Church Therefore rest not in this outward Priviledge that thou livest in the Visible Church where Religion is professed or that thou livest in a religious Family All are not Israel that are of Israel Rom. 2. 28. Every one is not a true Christian that lives and is numbred among good Christians every one is not truly Religious that lives in a religious Family Labour therefore not onely to have outward fellowship with the true Church and with good Christians but especially to be like him in heart and affection and to be indeed and truth such as they are that is true Believers and such as shew and approve their Faith by true Repentance and Reformation of their Lives c. Observ 2 Observ 2. In that this mark of Infamy is set upon Judas called the Traytor or he that betrayed Christ Hence we may gather That sin doth bring the greatest infamy and disgrace upon the Wicked that may be It brings disgrace and reproach upon them before God and Men especially before God and therefore it is that the Holy Ghost in Scripture speaketh so disgracefully of the Wicked seldom or never naming them without some note of infamy added to them as here Judas Iscariot who betrayed Him And 1 King 14. 16. Jeroboam who did sin and made Israel to sin So afterward in the Chapters following he is mentioned often with that mark of infamy Simon called Magus Nimrod the Hunter Julian the Apostate Psal 15. 4. The wicked man is called a vile Person and Dan. 11. 21. Antiochus the Tyrant is called a vile Person Micha cap. 7. v. 4. speaking of the wicked though great men yet saith The bost of them is as a Briar c. And hence it is that wicked men are compared to the basest Creatures as Doggs Swine Foxes c. to shew in what disgrace they are with God and how vile in his eyes by reason of their sin And as sin brings disgrace before God so also before men Deut. 28. 37. Thou shalt for thy sin become an Astonishment a Proverb and a By-word among all Nations c. Jerem. 29. 18. I will deliver them to be an Astonishment and a Hissing and a Reproach c. So Ezek. 5. 14. Reas Reas The wicked by sin do as much as lyes in them dishonour God and bring reproach on his Name therefore it is just with him to bring Infamy and Reproach and Shame upon them See 1 Sam. 2. 30. Use 1 Use 1. See the folly of such as think sin a Grace and Ornament to them Psal 73. 6. Pride compasseth them about as a Chain c. So some think swearing of great Oaths a grace to their Speech others are so vile as to glory in their Drunkenness and other like sins Let such know that howsoever prophane wicked men like themselves may think such sins a grace to them yet the truth is there is nothing in the World that can make them more vile odious and disgraceful before God and in the accompt of all good men than sin doth Therefore such as glory in sin glory in their own greatest shame Take heed of this It is a high degree of sin to glory in sin Be ashamed of it and blush at it Rom. 6. 2. What fruit had ye then in those things whereof ye are now ashamed Sin brings shame and reproach upon the Sinner making him most vile and contemptible in the eyes of God and all good men therefore let none think it a credit to them Use 2 Vse 2. Take heed of all sin as that which brings shame and disgrace before God and men This is one cursed fruit of it as we may see in our first Parents Adam and Eve they had no sooner sinned but they were ashamed of themselves and ashamed to appear in the sight of God and therefore hid themselves We all naturally shun those things which we accompt shameful avoid sin therefore than which there is nothing in the world more shameful This is that that makes wicked men so vile and base in God's accompt and which causeth him to speak so reproachfully of them in his Word and it is sin also that brings reproach upon the wicked even amongst men As therefore thou wouldst prevent thy own shame and confusion of face before God and Men fear sin and make conscience of it As God doth honour such as honour him so he will cloathe the wicked that are his Enemies with Shame because by Sin they dishonour him Use 3 Vse 3. Seeing wicked men by sin bring Infamy and Disgrace on themselves making themselves vile in the sight of God and Men Hence gather that it is not onely lawfull but fit for us to speak and think disgracefully and vilely of the wicked and prophane so far forth as they are such Psal 15. A vile Person should be contemned in our eyes c. God accounts basely of them and in his Word speaks so of them and so may we c. Observ 3 Observ 3. In that Judas carried himself so well and had so good gifts that he was chosen to be an Apostle and in that he did for a time make a good Profession of Christ and of the Gospel and was a Preacher of it and yet at length fell away and shewed himself a wicked Apostate by betraying Christ Hence gather that it is possible for such as have for a time made a fair Shew and Profession of Christ and of Religion yet afterwards to fall from their Profession and to manifest themselves to be wicked and ungodly men Thus did Judas in which respect he is called a Devil Joh. 6. 70. because like the Devil he left his first good Estate and fell from God by Apostacy See also Joh. 6. 66. The foolish Virgins had Lamps as well as the wise c. So Simon Magus believed and made Profession of Christ for a time and then fell away and manifested the wickedness of his heart Act. 8. 13. So Demas forsook his first Profession and embraced the World 2 Tim. 4. 10. So Hymenaeus and Alexander having professed the true Faith afterward made Shipwrack of it 1 Tim. 1. 19. Revel 6. 13. At the opening of the sixth Seal the Stars fell from Heaven which some understand of some Pastors and Ministers of the Church which having shined gloriously in the Church and made great shew for a time should afterwards fall from their first glorious Profession So Dr. Fulk and Brightman Julian Emperour
put it off But deceive not thy self If thou be yet under Satans power think it not easy to be delivered and that thou canst break from him when thou wilt No it is God that must break the snare and set thee free else thou canst never escape therefore defer not the practice of Repentance the longer thou goest on in sin the stronger hold Satan gets in thee and the harder it is to be delivered c. Use 3 Use 3. Take heed of comming under Satans power let him not get hold and possession in our hearts by his Temptations lest we find it very hard to cast him out again c. Mark 3. 28 29 30. Verily I say unto you All Sins shall be Forgiven unto the Sons of Men and Blasphemies wherewithsoever they shall Blaspheme But he that shall Blaspheme against the Holy Ghost hath never Forgiveness Dec. 26. 1619. but is in danger of eternal damnation Because they said He hath an unclean Spirit IN the matter of our Saviour Christ's answer to the Blasphemous slander of the Scribes we considered two things 1. A Confutation of that slander 2. A Recrimination or contrary accusation laid against them by our Saviour Of the former we have spoken upon the former Verses Now to speak of the latter set down in these three Verses now read In which our Saviour chargeth and accuseth the Scribes as guilty of the unpardonable sin against the Holy Ghost yet he doth not this directly and plainly but indirectly as it were and covertly by shewing and setting out to them the hainousness and fearfulness of that sin compared with other sins In the words consider three things 1. The manner of our Saviour Christ his speech and censure of the Scribes and of their sin 1. With earnestness and vehemency using an Asseveration Verily 2. With Authority speaking in his own Name I say unto you The second thing to be considered is the matter of his censure in which he layes forth the grievousness and fearfulness of the sin against the Holy Ghost by comparing it with other sins shewing the difference between them in that all other sins are pardonable and shall be actually pardoned to so many as truly Repent of them but the sin or Blasphemy against the Holy Ghost is unpardonable and shall never be forgiven but such as commit it are guilty of Eternal Judgment ver 28 29. The third thing is the reason yielded by the Evangelist Saint Mark why our Saviour gave this fearfull censure of the sin of the Scribes viz. because they said he had an unclean Spirit ver 30. Verily The word in the Original is Amen which is an Hebrew word signifying as much as Truly It is an Asseveration or vehement Affirmation which our Saviour often used when he was to speak of serious and waighty matter which were of great necessity to be known and believed thereby to win both Attention and credit to that he spake And sometimes he used for more vehemency to double this word Verily Verily In this place he used it upon a waighty occasion being to speak of the nature and danger of the sin against the Holy Ghost I say unto you These words are also added to procure greater credit unto that Doctrine which he was about to deliver to them therefore he speaks in his own name and by his own Authority being a most true and Faithful Witness yea being Truth it self Observ 1 Observ 1. Vehement Asseverations are to be used onely in waighty and serious matters for the confirming of some necessary Truth and to procure credit unto it Thus our Saviour used it as we may observe in divers places of the Evangelists So Paul speaketh to like effect 1 Tim. 1. 15. This is a true saying c. Rom. 9. 1. I say the Truth in Christ I lye not c. But in ordinary matter of less moment we are to content our selves with naked Assertions using onely Yea and Nay See Matth. 5. 37. Observ 2 Observ 2. In that our Saviour delivereth this Doctrine touching the hainousness of the sin against the Holy Ghost in his own name saying I say unto you We may observe a difference between his Teaching and the Teaching of all others that Teach in the Church All other Teachers speak in the name of God and of Christ and therefore the Sermons of the Prophets usually begin with these and the like Prefaces Thus saith the Lord The Word of the Lord c. But our Saviour Christ taught in his own Name and by his own Authority and therefore he often used these words in his Teaching I say unto you See Matth. 5. where he often opposeth his own words and Authority against the Authority of the Jewish corrupt Teachers and expounders of the Law You have heard it said of old c. But I say unto you c. Therefore also he saith Matth. 23. 8. One is your Doctor that is to say your absolute Teacher who Teacheth in his own name being not onely an Inteâpreter but Lord of that Doctrine which he teacheth Use Use This serveth to strengthen our Faith touching the truth and certainty not onely of that Doctrine which Christ taught in his own person while he was on Earth but also of all other Doctrines agreeable thereunto that are taught in the name of Christ by his Ministers lawfully Called To call any part of such Doctrine into question is to question the Authority of Christ himself So much of the manner of our Saviours speech The matter follows Where Consider two things 1. All other sins pardoned 2. The Sin against the Holy Ghost unpardonable ver 29. All Sins c. Of what Nature kind or degree soever Shall be Forgiven They are pardonable or may be pardoned unto men and they shall be actually pardoned to so many as Repent of them truly To the Sons of men That is to men See Job 25. 6. Blasphemies The word ãâã ãâã ãâã ãâã ãâã doth properly signify any reproachful speech uttered to the defaming of another It is in Scripture used two wayes 1. Sometimes referred to man and then it signifies to slander or speak evill of men as Tit. 3. 2. and Ephes 4. 31. 2. Sometimes and that most usually it is referred unto God and then it signifies any word uttered to the reproach or Dishonour of God So we are to take it in this place and of such Blasphemies there are divers kinds of which I will speak afterward So much of the sense of the words The scope of which is to set out the mercy of God in pardoning all other sins unto men except the sin against the Holy Ghost as the scope of the words following in the next verse is to set out Gods severity and Justice in not pardoning that sin and Blasphemy against the Holy Ghost Touching the words in hand in them the sins that are pardonable are set out by the kinds of them 1. All sins in general 2. More specially the sins of Blasphemy
care of the Faithful to do them good and to protect and keep them from evill Great Persons think it an honour to them to prefer and enrich their poor Kindred and to protect them against such as would wrong them Much more is our Saviour Christ careful to do good to the Faithful that are his spiritual Kindred to provide all good things necessary for their souls and bodies and withall to protect and defend them against all enemies bodily and spiritual and against all evils that may hurt them Let all Believers in Christ comfort themselves with the assurance of this special love of Christ and of this special care which he taketh for their good He was kind and loving to his Natural Mother and Kindred much more loving is he to those of his spiritual kindred and much more careful to do them good and to keep them from evill As he is their eldest brother by Grace and adoption so he is a most kind and loving brother to them all c. Use 3 Use 3. See the excellency of this grace of true faith in that it doth so neerly unite a Christian unto Christ making him to be of his spiritual kindred even as near and dear to him as his natural Mother and naturall kindred yea much nearer then they were in respect of natural blood considered of it self alone without respect unto Grace This Grace of Faith doth ingraft the Believer into the stock of Christ and brings him within his Pedigree making him to be of most near kindred with him in a spiritual manner it makes Christ and the Believer as near each to other as natural Parents and Children yea as Husband and Wife for it marrieth them together whence it is that Christ is said to be the Husband of his true Church Great is the worth and excellency of Faith which thus nearly uniteth the Believer to Christ neither is there any other grace but onley faith that can do it By this alone he comes to sâ dwell in their hearts Ephes 3. 17. Well therefore may it be called a pretious faith 2 Pet. 1. 1. Let this move us above all Graces to labour for true faith in Christ that so we may come to be of spiritual kindred with him If we had been born and lived about the time when he was upon Earth would we not have been glad to be in the number of his natural Brethren and Sisters as those that are mentioned Mark 6. 3 how much more desirous should we be to be his brethren and sisters by faith How much do many desire and seek to be of alliance and kindred with great persons What labouring is there for this How do some strive to marry their Children into rich Kindreds But who labours to be of Christ's Kindred by Faith This is not thought of nor cared for yet is this the main care that should be in every one Look to it therefore and labour for Faith using all means to attain to some measure of it especially frequent diligently and conscionably the publick Ministry of the Word which is the ordinary and principal means to work Faith Wait upon this Ordinance of God and never rest till thou know thy self a Believer in Christ and one of his Kindred spiritually ingraffed into him without which thou art miserable though thou hadst kinship by natural blood with all the Princes and great men in the World Use 4 Use 4. An Admonition to such as are to enter into the estate of Marriage Would they match themselves in a good Kindred Then let them be careful above all to joyn themselves with such Yoke-fellows as are of spiritual kindred with Christ by Faith This is much more to be looked after then natural kindred or wealth or beauty c. It followeth Verse 35. For who soever doth the Will of God c. Here our Saviour alledgeth a reason to prove that his Disciples who believed in him were his Mother and Brethren in spiritual manner viz. because they did the Will of God which is the property of those onely which are his Spiritual Kindred Doth the Will of God That is yieldeth obedience to his revealed Will set down in his Word Quest Quest. Seeing it is Faith and not obedience or good works that makes men to be of Christ's Spirituall Kindred Why doth not our Saviour mention the Faith of his Disciples rather then their Obedience Answ Answ 1. By mentioning obedience to the Will of God he doth not exclude but include Faith for to Believe in Christ is one part of that Will of God which is to be obeyed 1 Joh. 3. 23. This is his Commandment that we Believe in the name of his Son Jesus Christ and Joh. 6. 40. This is the Will of the Father that who so seeth the Son and Believeth in him should not perish c. 2. He rather mentioneth Obedience then Faith thereby to put difference between true Faith and Counterfeit because many have onley a shew and Profession of Faith without the truth and soundness of it therefore his purpose is to shew and imply that true and sound Faith doth shew it self by the fruit of good works and by Obedience to the Will of God Now for the further clearing of the sense of the words we must know there is a twofold Obedience to the Will of God mentioned in Scripture 1. Legall required in the Moral Law This is a perfect and sincere Obedience 2. Evangelicall required in the Gospell which is a sincere but not a perfect obedience when the person being in Christ endeavoureth to obey God in all his Commandments which obedience God accepteth in Christ pardoning the defects and wants of it in him And of this our Saviour here speaketh So much of the words Doct. Doctr. The main point of Instruction to be learned from them is this That it is the property of all that have union and Spirituall kindred with Christ by Faith that they do shew forth the soundness of that Faith by the fruit of good works and by obedience to the Will of God in their Lives Tit. 3. 8. I will that thou affirm constantly that those which have Believed in God be carefull to go before others in good Works c. implying that it is the property of all true Believers in Christ to shew their Faith by good works Jam. 2. 18. The Apostle brings in the true Believer promising to shew his Faith by his works And 2 Pet. 1. 5. compared with ver 8th Where Faith is it makes those that have it neither Idle nor unfruitfull in the Knowledge of God c. Hebr. 11. 33. By Faith they wrought Righteousness Reas 1 Reas 1. True Faith works in the Heart a perswasion and feeling of Gods special love in Christ and this moveth a Christian truly to love God again and to express his Love by his Conscionable obedience to the Will of God Reas 2 Reas 2. Those that have union with Christ by Faith do receive from him Spiritual
heat of the Sun comes upon it so all counterfeit Graces and shews of Religion will wither and dye in us when they feel the heat of trouble and Affliction Labour therefore now while we have time to be rooted in true Faith and other saving Graces that we may indure the heat of Affliction when it shall be sent to try us Think not that Prosperity will alwayes continue but make account of troubles to come for our tryall God hath appointed set times wherein to send some Affliction or other to try particular Churches and particular Christians Hebr. 11. We see what grievous troubles the Faithful in the times of the old Testament were tryed withall And so in the Acts of the Apostles we see how many troubles the Apostles and other Believers went through And afterwards for the first 300 years after Christ the Histories of the Church do mention many fiery tryals which the Primitive Church endured And so did this our Church in Queen Maries dayes We therefore must arm our selves for such a time if it should come to try us and labour now for such soundness as may make us able to stand fast at such a time if it come We may the rather look for it in this Land because we have bin so long without troubles enjoying so many years of Peace and Prosperity as never I think any Nation did the like And though general troubles and calamities come not on the whole Land yet how soon may God send particular tryals to any of us by sickness death or some other way Oh therefore look to thy self now and examine thy estate before God and labour for sound Faith and Repentance c. that whatsoever troubles come either to the whole land or to thy self thou mayest indure the tryall and being tryed mayest come forth as the Gold as Job saith of himself Job 23. 10. that is thou mayest manifest thy self to be a sound Christian by thy perseverance in the true Faith of Christ and in the Profession of his Gospel unto the end Mark 4. 17. Afterward when Affliction or Persecution ariseth for the Words sake c. May 14. 1620. IN this verse our Saviour sheweth wherein this second sort of unprofitable Hearers do fail and come short of good Hearers 1. In that they have not the Word rooted in them 2. In that they indure but for a time Now this latter is further declared by the Issue which follows upon their hearing Afterward in time of trouble they fall away Where 1. is to be considered the occasion of their Apostacy Affliction and Persecution arising which is also amplified by another occasion which is the Word 2. The Apostacy it self in the word offended 3. The time Immediately Of the occasion of their Apostacy I have spoken viz. Affliction c. Now in the next place to speak of the procuring cause or occasion of that Affliction and Persecution which ariseth viz. the Word For the Words sake That is for the Profession of the Doctrine of the Word being Preached to them or which hath bin Preached to them because they are not onely affected in heart to believe the Word after a sort and for a time but they do also shew this by outward Profession of it holding and maintaining the truth and yielding some outward obedience to it therefore Affliction and Persecution ariseth Observ Observ The outward Professing and maintaining of the true Doctrine of the Word of God is usually the occasion and procuring cause of trouble and Persecution raised against the Professors of it Hebr. 10. 32. After ye were illuminated ye indured a great fight of Afflictions That is after ye were Converted to the true Faith of Christ by the Word Preached and did begin to make Profession of that Word ye suffered much trouble for your Profession sake Matth. 10. 34. our Saviour saith He came not to send Peace on Earth but a Sword For he came to set a man at variance against his Father and the daughter against the Mother c. not that he did simply desire that such Persecutions should follow upon his Preaching of the Word but because the Preaching and Professing of it should be an occasion of stirring up such troubles therefore also Luke 12. 49. He sayes He came to put fire on Earth Revel 6. 4. After the going forth of the White Horse which signified the Preaching of the Gospell there followed him the red horse which signified bloudy Wars and Persecutions therefore it is said power was given to him that sate on that Horse to take peace from the Earth and that they should kill one another c. Wherefore should they kill one another but for the Profession of the Gospell which had bin Preached to them The Histories of all times of the Church shew the truth of this how troubles and Persecutions have bin raised against the Professors of the Word for their Professions sake In the Acts of the Apostles how many troubles do we read of stirred up against those that received the Doctrine of the Gospel and made Profession of it So afterward for the first 300 years after Christ there were ten most grievous Persecutions raised against the Christians for Profession of the Word So in this land in Queen Maries Reign what a grievous bloudy Persecution was occasioned by the Profession of the Word Reas 1 Reas 1. of this Doctrine The Word of God is an enemy to Satan and to his Kingdome of darkness the Ministry of the Word is the ordinary means to beat down and overthrow this Kingdome in men 2 Cor. 10. 4. The Weapons of our Warfare saith Paul are mighty through God to the pulling down of strong holds c. What are these strong holds but the holds of sin which Satan maintaineth in men these are pulled down by the Word Preached no marvail then if Satan stir up troubles and Persecutions against those that Profess this Word of God which is such an enemy to him Reas 2 Reas 2. The Doctrine of the Word is an enemy to the sins and corruptions that reign in wicked men discovering and reproving them no marvail therefore if they hate this light of the Word which discovereth their sin and reproveth them no marvail if they Persecute the Professors of this Word John 3. 20. Every one that doth evil hateth the Light neither commeth to the Light lest his Deeds should be reproved Object Object Eph. 6. 15. The Gospel is called The Gospel of Peace how then is the Preaching and Professing of it in occasion of troubles and Persecution Answ Answ The Gospell is of it self a Doctrine of Peace and truly so called because it teacheth the onely way of attaining to Spiritual peace with God in this life and everlasting Peace in the life to come as also because it perswadeth men unto true brotherly Peace and unity But it is an occasion of troubles and Persecutions in respect of the Devils malice opposing it and in regard of mans natural corruption
tribulation even as it came to passe c. So Act. 20. 23. when he was to go to Jerusalem he made sure accompt before-hand to meet with bonds and afflictions there See Joh. 16. 1. 2. Consider the necessity of suffering affliction for all that will profess Christ and the Gospel 1 Thess 3. 3. That no man should be moved with these afflictions for your selves know that we were appointed thereunto Act. 14. 22. We must through much tribulation enter into the Kingdom of God Luke 9 23. 3. It is matter of much comfort to a Christian to suffer for well-doing and for the name and profession of Christ 1 Pet. 3. 14. and 4. 16. If any suffer as a Christian let him not be ashamed but glorifie God in this behalf And Verse 14. If ye be reproached for the name of Christ happy are ye for the Spirit of glory and of God rests on you c. It is an evidence of Gods Spirit of grace and adoption dwelling in thee if thou be content to suffer for the Name of Christ yea it may be an evidence of salvation to thee Phil. 1. 28. In nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God Quest Quest May not an Hypocrite or Reprobate and one that shall never be saved suffer much for the profession of the Gospel Answ Answ He may as appeareth 1 Cor. 13. 3. Though I give my body to be burned c. and Gal. 3. 4. Have ye suffered so many things in vain c But an hypocrite or Reprobate cannot in due and right manner suffer for the Truth not with sincere affection of heart not in way of true obedience to Gods Will not ayming at Gods glory as the chief end of his suffering but for sinister respects as for vain-glory or the like end Therefore to suffer for the Word with an upright affection ayming at Gods glory and out of true love to the Word is an evidence of grace and salvation to all that do thus suffer 4. Consider That much good is wrought in us by the trouble which we suffer for the Gospel if they be sanctified to us and that we have grace to bear them in due manner and to make a holy use of them They serve to humble us to try and exercise our faith hope and patience to stirr us up to prayer with more fervency to wean us from the world c. No cause therefore why we should so stumble at them as to be discouraged in our Christian course Lastly Consider that we have a promise that God will not suffer us in such cases to be tryed or Afflicted above our strength but will make away to escape that we may be able to bear it 1 Cor. 10. 13. So much of the Apostacy of these temporary hearers Now follows the Circumstance of time when they are offended and fall away Immediately That is so soon as Affliction and Persecution for the Word ariseth Observ Observ Hence we may observe that such as are hasty and forward at first in the Profession of Religion and in making some shew of Grace if they be not sound and sincere in Religion and Grace do oftentimes fall away as hastily and suddenly from their first Profession These temporary hearers did at first hearing of the Word immediately receive it with joy but having not the Word truly rooted in them by found Faith we see here they fall away as suddenly when troubles come upon them for the Words sake Mark 10. 17. The young man being a Ruler came running to Christ c. and asked what he should do to inherit eternal life But so soon as our Saviour put him to a through tryall by bidding him Sell all c. he went away as soon very sad c. The reason was because he was not sound and sincere in that profession which he made He had good things in him and shewed himself teachable therefore it is said our Saviour loved him but his heart was not truly touched with an unfeyned desire of salvation and of the means of it And thus it is with many hypocritical professors of Religion as they are at first for a time very hasty and suddain in their profession and in shewing some kind of love and desire to the Word and some sudden âoy in it and some hasty zeal c. So many times they do as hastily and suddenly fall from their first love and zeal c. Their Religion is like Jonas his gourd springing up in a night and withering the next morning Vse Use This being so it should move us much more to labour for soundness of Religion and Grace that we may be constant in it than to be over-hasty and sudden in taking up the profession of Religion and in making shews of grace without due and serious consideration first had of the good grounds upon which we take up our profession Better to begin and enter more leisurely and advisedly into a Christian course upon good grounds and reasons well weighed and so to proceed therein with constancy than to begin over-hastily and unadvisedly and then as hastily to give over and fall away for want of soundness and sincerity Mark 4. 18 19. And these are they which are sowen among thorns such as hear the Word And the May 21. 1620. cares of this world and the deceitfulness of riches c. OF the second sort of unprofitable hearers signified by the stony ground we have spoken Now we are come to the third sort resembled by the thorny-ground Whose description is laid down in these two Verses These are such who hear the Word but they suffer the fruit of it to be choked and hindred in them by the cares of this world by the inordinate love of riches and by other sinful lusts so that these may be called the Worldly-minded hearers And although they are not in express words commended so much as the former sort yet it seemeth that in some respects they go beyond them 1. Because they are compared unto thorny ground which is softer and hath more depth of earth than the stony ground whereby it seems to be implyed That the Word taketh deeper root in these than in the former 2. It is said Luke 8. 14. that these bring forth no fruit unto perfection whereby seems to be implyed That although they bring not forth good and ripe fruit yet they bring forth some fruit which is more than is said of the former sort Now in the words consider two things 1. What is commendable in these hearers They hear the Word 2. What is discommendable wherein they fail namely in this That they suffer the Word afterward to be choked in them that is the fruit of it to be hindred Where 1. Consider the causes or means of choaking it which are three Cares of this world deceitfulness of riches and lusts of other things 2. The effect or consequent It becometh
outward action or gesture of the Devils in this party possessed in that they ran to Christ and worshipped him Now follow the words or speeches which they used to him ver 7. He cryed with a loud voice and said what have I to do with thee c. Observ Observ The Devill hath power not onely to enter into the bodies of men or other living Creatures but also being in them he can utter a voice in plain words which may be understood Thus being in the Serpent he spake to Eve at the beginning Gen. 3. See this observed before chap. 1. 24. He cryed out This crying out shewed their great vehemency and earnestness in their suit made unto Christ which was that they might not be cast out and withall their great fear of the power of Christ What have I to do with thee They expostulate with our Saviour about the cause of his molesting and troubling them q. d. why shouldest thou molest and disquiet us or go about to cast us out of our Possession what cause is there why thou shouldest do it See before upon chap. 1. ver 24. Jesus thou Son of the most high God The reasons moving the Devill to confess Christ see before chap. 1. ver 24. I will that thou swear c. That is I intreat or desire thee earnestly to swear unto me They adjure him to the end they might be assured of that they requested of him That thou torment me not They would have Christ swear not to torture them further by his Divine power which they already began to feel shewing how fearfull they were to feel his power in greater measure Now there are two kinds of Torments which the Devills feared and would have Christ swear not to put them unto 1. They feared to be cast out of the party possessed and this was one torment to them as appears by the verse following 2. They feared further lest our Saviour should also throw them forthwith into the torments of Hell which is called the Deep Luke 8. 31. Both these degrees of torment they sued unto Christ not to afflict and vex them with So much of the meaning Observ Observ What have I to do c. See before chap. 1. 24. Jesus thou Son of the most high God Observ 1 Observ 1. Here we see that there is a kind of Historicall Faith in the Devills themselves whereby they do know the Doctrine of the Word and do give a generall assent to the truth of it They know and believe Christ to be the Son of God and the true Messiah and Saviour of Mankind So also they know and believe in general many other Doctrines taught and revealed in the Word of God See this handled chap. 1. ver 24. Observ 2 Observ 2. Further in that the Devills do for sinister ends and in Hypocrisy confess Christ to be the Son of God Hence we learn that therefore it is one property of the Devill to profess Christ and the Doctrine of the Gospell in Hypocrisy for sinister ends and respects as either because he is sometimes forced by the power of Christ to confess the truth or else to bring the Truth into disgrace or suspition of falshood in that he being the Father of lyes giveth testimony to it or for some other sinister end Thus we find that he often confessed Christ and the truth of the Gospell but it was alwayes in gross Hypocrisy aiming at sinister and evill ends yea in all his confessions still he had some wicked and Devillish purpose Use Vse This should teach us to beware of Professing Christ and the Gospell for sinister ends as for our own credit gain or preferment or onely because the Laws of the Land enjoyn us so to do Let not such by-respects move us to profess Christ and the Gospell The Devills profess Christ for sinister respects in Hypocrisy and so do many Reprobates that shall never be saved as we see in Judas and in those mentioned Matth. 7. 22. who shall at the last day say to Christ Lord Have not we by thy name Prophesied c. Therefore beware of professing Christ or his Truth in Hypocrisy And know withall that it is not enough to make outward Profession hereof in words for so may wicked Reprobates and the Devill himself do but see that we profess Christ and his Truth in sincerity of Heart aiming at his Glory therein and not at sinister respects See chap. 3. ver 11. Observ It followeth I will that thou swear not to torment me Observ In that they do not onely make sute to Christ but would also have him swear unto them not to torment them by making them feel his Divine power hence we may gather that the Devills do stand in very great fear of Christ's power and do by all means shun the apprehension and feeling of it This we see here and Luke 8. 28. they beseech Christ not to torment them See chap. 1. ver 23 24. Ver. 8. For he said unto him Come out of the man c. The Evangelist here giveth the reason why the Devills âued so earnestly to Christ not to torment them further by his power namely because our Saviour had commanded them to come out of the party possessed Observ Observ Here then we are taught that where the Devill hath once gotten hold and Possession in any he is very loath and unwilling to forego his hold and to be cast out of his Possession There is no greater torment to him then this See this handled chap. 1. ver 26. Use 1 Vse 1. See how needfull it is in the case of bodily possession by the Devill to go to God by Prayer to cast him out yea to use extraordinary Prayer and Fasting in that case as the Church hath used to do c. Mark 9. 29. Use 2 Vse 2. Take heed of giving Satan the least entrance into our hearts and especially of suffering him to lodg and take possession there by his sinfull suggestions and temptations Use 3 Use 3. Hence gather one speciall reason why the practice of true Repentance is so hard and difficult because by it the Devil is dispossessed and cast out of the Heart and Conscience of the sinner Therefore 2 Tim. 2. ult Such as Repent are said to recover themselves out of the snare of the Devill By true Repentance the love of all sin is cast out of the Heart that it bear no longer sway there as it did before now sin being cast out the Devill is cast out And we must not think this will easily be done Such as are in the Devil's snare he will hold them as fast as is possible for him to do that they may not break loose from him Such as are his Captives and Prisoners he will not easily let them go free no no he will make them as sure to himself as he can he will like a cruell Jaylor lay as many Irons upon them as they can bear that they may not escape that is he
they may be the more settled in the Truth And this also shews withall how good and profitable it is for Christians to read not onely the Scriptures though principally them but also other holy Treatises made and set forth by Learned and Judicious Divines and Teachers of the Church that in their Writings they may see their consent in Doctrine and so be the more firmly established in the truth of it Observ 3 Observ 3. Further In that our Saviour sent forth the Apostles two and two together that they might be a mutual help and comfort one to another We may observe the great good and benefit that is in humane society and fellowship of Christians together in that it is a means of affording mutuall help comfort and encouragement one to another in good Duties Eccles 4. 9. Two are better then one For if they fall the one will lift up his fellow But woe to him that is alone when he falleth for he hath not another to help him up c. 1 Pet. 2. 17. Love the brotherhood or brotherly fellowship Act. 2. 44. The Christians in the Primitive Church had fellowship together Vse 1 Use 1. This condemneth the practise of Popish Eremites who separate themselves from humane society to live alone under pretence of being more free for heavenly contemplation and for the service of God but by this means they deprive themselves of the help and comfort of humane society and separate themselves from the outward fellowship and communion of the Saints contrary to the Ordinance of God and the practise of good Christians in all Ages of the Church Use 2 Use 2. Let us every one esteem well of humane society and take the benefit of it as occasion is offered especially desire the fellowship of the Saints that by it we may be encouraged in good duties and comforted also in our distresses Heb. 10. 24. Let us consider one another to provoke unto love and to good works How can we do this if we refuse to come in company with our Brethren and fellow Christians as occasion is offered So much of the manner of sending forth the Apostles Two and two Now to speak of our Saviour's qualifying or furnishing them with the gift of Miracles for the better discharge of their weighty Embassage He gave them power over unclean spirits That is he gave them the extrordinary gift of working Miracles Casting out Devils being one principal kind of Miracles is here named for all other kinds as healing the sick cleansing Lepers raising the dead Matth. 10. 8. Quest Quest Why did our Saviour confer this power of working Miracles upon the Apostles Answ Answ This was necessary in two respects 1. To procure reverence to their persons being otherwise men of mean outward condition in the world unlearned Fishermen and such like therefore they would have been lyable to contempt if they had not been qualified and indued with this rare gift of Miracles 2. Principally it was necessary for the confirming and sealing of the Divine truth of that Doctrine which they were to preach and to win credit and authority unto it For the Doctrine of faith in the Messiah now come and exhibited in the flesh being as yet new and strange to the people of the Jews they were hardly moved to imbrace it and therefore the truth and certainty of it was needful to be extraordinarily ratified not only by Christ's own Miracle but also by such as he wrought by his Apostles See Joh. 20. 31. So much in way of clearing the words Observ 1 Observ 1. See here an evident proof of the Godhead and Divine Nature of Christ in that he was able being on earth not only to work Miracles in his own Person but also to confer on his Apostles that extraordinary gift and power of working Miracles in casting out Devils curing uncurable Diseases raising the dead c. This is a manifest argument of his Godhead For as it is proper to God alone to work true Miracles so God alone can give the gift of working them unto men This therefore must more and more confirm our faith in the undoubted truth of Christ's Divine Nature That he is the Son of God and consequently a most Powerfull and All-sufficient Saviour to so many as by true faith lay hold on him unto Salvation Observ 2 Observ 2. We further see here one other priviledg of the Apostles above all other Ministers of the Gospel in that they had the gift and power of working Miracles bestowed on them for the sealing and ratifying of the Doctrine they preached which gift other ordinary Ministers of the Church have not Therefore 2 Cor. 12. 12. Paul saith That Miracles are the signs of an Apostle yet not peculiar only to the Apostles but common to some other Believers in those times Mar. 16. 17. Quest Quest Why have not other ordinary Ministers of the Church this power of Miracles given them as the Apostles had Answ Answ Because it is not now needfull as then it was The Doctrine of the Gospel when it first began to be preached had need of such extraordinary confirmation but now the Divine truth and certainty of it being already sufficiently sealed and ratified by those famous Miracles of Christ and his Apostles and also by the constant testimony of the Church in all Ages since the Apostles there is no further use or necessity of the gift of Miracles Further touching this gift of Miracles bestowed on the Apostles we must observe two things 1. That the power given them was not any quality or vertue inherent in their persons but it was the Divine power of Christ himself which wrought Miracles by them as by outward Instruments employed to that end Therefore to speak properly the Apostles did not work Miracles by their own power but Christ by them and upon their faith and prayers made unto him Act. 3. 12. Peter saith Why look ye on us as though by our own power we had made this man to walk Verse 16. His Name that is the Name or Power of Christ through faith in his Name hath made this man strong c. See Stella upon Luke 9. 1. and Tho. Aquin. secunda secundae quaest 178. act 1. 2. We are also to observe and know That this power given to the Apostles was not an absolute power inabling them to work all kind of Miracles whatsoever they would or whensoever they would For Matth. 17. 16. they could not cast out the Devil from him that was Lunatick But they were enabled to work such Miracles only as made for the glory of God and at such times only when the working of them tended to his glory and when they were thereunto moved by special and extraordinary instinct Observ 3 Observ 3. In that our Saviour sending forth his Apostles to preach and to work Miracles for the confirming of their Doctrine doth qualifie them with the gift of Miracles for that end we may observe this That such as are called
anointing with oyl rather then any other outward sign to be a testimony of miraculous healing Answ Answ Because the use of Oyl was very common in that Countrey as for other purposes so for Medicine to cure and heal the body diseased Luke 10. 34. The Samaritan poured oyl and wine into the wounds of him that fell among theeves See also Eccles 10. 1. Therefore seeing oyl was used as a Medicinal thing this ceremony of anointing with oyl was fit to be used as an outward sign and testimony of the miraculous Cures which the Apostles wrought Quest 4 Quest 4. Whether they did anoint all whom they cured miraculously Answ Answ Not so For we read of some cured only by the shadow of Peter Act. 5. 15. some only by handkerchiefs and aprons which were brought to them from Paul's body Act. 19. 12. It is also likely that some were cured only by touching or laying of hands upon them as may appear Mark 16. 18. They shall lay hands on the sick and they shall recover In these places we find no mention of Oyl or anointing the sick Therefore no doubt but this was a free Ceremony permitted to the Apostles to use sometimes when they saw it fit and expedient but not used alwayes or to all the sick whom they cured Quest 5 Quest 5. Whether all that were anointed did recover Answ Answ This seemeth doubtfull and uncertain yet it is probable that they did not all recover but onely so many as it pleased God to restore 1. Because then the cure might seem to be tyed to the outward anointing and to be wrought by it as by a natural means 2. Though the Apostles had power to heal the sick and to work other Miracles yet not when they would but when it made for Gods glory Therefore it may be they sometimes anointed the sick and yet no Miraculous cure followed Further we must know that the Papists do alledg this place in defence of their Sacrament of extream Unction as they call it which the Popish Priests do at this day use unto such as are dangerously sick Annointing them with Oyl that by this means they may be freed from the remainders of sin left in them and that they may be comforted inwardly and strengthened against the Temptations of Satan in the Agony of death Bellarmin de extrem Unct. cap. 8. Concil Trid. Sess 14. de extrem Unct. cap. 2. pag. 135. Now they teach that this Anointing used by the Apostles was a preparative unto the Sacrament of extream Unction and that the use of that Sacrament was afterwards more plainly taught and enjoyned by St. James chap. 5. 14. But this cannot be because there is no resemblance between this anointing used by the Apostles and that Popish anointing but great difference and contrariety in these respects 1. This which the Apostles used was a temporary Ceremony to continue but for a time onely so long as the gift of Miraculous healing continued in the Church whereas the Papists teach that their anointing is a perpetual Sacrament to continue in the Church 2. This anointing was used by the Apostles onely as a sign of the Miraculous cure of bodily diseases but the Papists use their anointing as a means to purge the sick from the remainders of sin and to give them Spiritual comfort and strength against Satan Let them if they can shew that this anointing used by the Apostles had any such use or end 3. This by the Apostles was used as a sign of the Miraculous curing of the sick and of restoring of their health But the Papists use it for the most part to such as are at point of death and past hope of recovery neither have they any such gift or power of Miraculous healing as the Apostles had Indeed they pretend and boast of such a power but are not able to shew or prove it So much in way of opening and clearing these words Doct. Doctr. In that the Apostles confirmed and sealed the truth of their Doctrine by so many and powerfull Miracles which the Lord wrought by them Hence observe the Divine truth and certainty of the Doctrine of the Gospell Preached by the Apostles and after left by them in writing unto the Church for that which they wrote is the sum and substance of that they Preached Now this Doctrine which they both Preached and wrote must needs be the Divine Truth and Doctrine of God because it was not onely Preached by them but also confirmed and ratified by such Miracles as none but God himself could work by them So Mark 16. ult They went forth and Preached every where the Lord working with them and confirming the Word with Signes following So also Hebr. 2. 3. The Apostle proveth the certain truth of the Doctrine of the Gospell by this That it was not onely Preached at first by Christ and the Apostles but also confirmed by Miracles God himself bearing witness to it with Signs and Wonders and divers Miracles c. And it is a sufficient Argument if there were no other to prove the Doctrine of the Gospel to be of God and from Heaven seeing it was at first not onely Preached by Christ and the Apostles but also sealed as it were from Heaven by such Divine Miracles Use 1 Vse 1. See then also by this the truth and certainty of the Christian Faith and Religion which we profess and hold and by the Profession and practice whereof we hope and trust to be saved This must needs be the true Faith and the Religion of God himself because it is agreeable to the Doctrine of the Gospel and grounded upon it and therefore hath the Seal of God set upon it and the Testimony of God from Heaven going with it to confirm it Be thankfull to God that hath called us to the Knowledg and Profession of this true Religion in which alone Salvation is to be had for there is no name in Heaven or Earth by which we can be saved but onely by Jesus Christ Act. 4. 12. and Christ is the sum of the Gospell and the Gospell is the very foundation on which this Religion which we profess is built and it is such a Doctrine as hath bin confirmed from Heaven by Miracles to be the onely saving truth of God the onely word of life and Salvation Oh then how thankfull should we be unto God for revealing to us the Knowledg of this Doctrine Luther in his last Prayer upon his death-bed gave special thanks to God for revealing the Knowledg of Christ unto him So let us both in life and death shew thankfulness for this unspeakable benefit that God hath revealed to us the knowledg of Christian Religion and of the Gospel and that he hath suffered us to be born and to live where this Religion and Gospell is professed and established How if we had bin born among those Pagans in the West-Indies or among Turks and Jews or amongst the Papists who have corrupted and falsifyed the whole
love of all sin As it is with a sick body if Physick taken do onely stir and trouble the bad humours and not purge them it is not the better but the worse So if the Conscience be onely troubled for sin c. It followeth ver 15 16. Others said That it is Elias c. Now the Evangelist compareth Herod's false opinion of Christ with the false opinions of others who differed from him in Judgment Where 1. He mentioneth the different conceipts of others ver 15. and then ver 16. he repeateth Herod's opinion shewing how he was grounded in it in that he would not be removed from it though others about him were of different opinions Others said it is Elias c. Luke 9. 8. It was said of some that Elias had appeared and of others that one of the old Prophets was risen again By which words of Luke compared with this place of Mark it appeareth that there were three different Opinions of Christ besides that of Herod 1. Of those that thought him to be Elias 2. That he was one of the old Prophets risen again 3. Or at least That he was a Prophet not inferiour to those ancient Prophets See the like diversity of opinions Matth. 16. 14. Touching the first Opinion we must know That the Jewes in our Saviour's time held this erroneous opinion of Elias the Prophet that he was to return and live again upon earth in Person before the coming of the Messiah which Errour they grounded upon that place of the Prophet Mal. 4. 5. falsly interpreted for whereas the Prophet meaneth that John Baptist should come in the Spirit and power of Elias as appeareth Matth. 17. 12. Matth. 11. 14. Luke 1. 17. they understood him to speak of Elias coming again in his own person how that this was the conceipt of the Jews in our Saviour's time appeareth not only by this but by other places as Joh. 1. 21. Matth. 17. 10. And this Errour they hold also at this day as Buxtorfius a learned man who lived amongst them testifieth See his Book called Synag Jud. cap. 2. and in sundry other places of that Book See also Drusius in Joh. 1. 21. Touching the second Opinion of those that thought him to be one of the old Prophets risen again This they held as it is likely according to that heathenish Errour of the Gentiles That the Souls of the dead do passe into other bodies and so return to live on earth again as before with which Errour also Herod was infected as we have heard before Touching the third Opinion That he was only a great Prophet not inferiour to the ancient famous Prophets this also was a gross Errour for Christ was more than a Prophet and a far more excellent person than any of the old Prophets being indeed the Son of God incarnate and the true Messiah but this which was the truth neither Herod nor any of the rest did conceive or hold Observ 1 Observ 1. Hence gather That the Devil is a great enemy to the true knowledg of Christ labouring all that he can to keep men from it and to hold them in ignorance of Christ and in errours touching his Person and Office This was no doubt one main cause of so many gross Errours which Herod and others held touching Christ and that amongst them all none held the truth The Devil laboured to blind the eyes of their minds that they might not see the truth So it is said of him 2 Cor. 4. 4. that he blinded the eyes of reprobates that the light of the glorious Gospel of Jesus Christ who is the Image of God should not shine unto them Object Object Mark 1. 24. and elsewhere we read that he confessed Christ to be the holy One of God that is the true Messiah therefore it may seem that he is willing that others should know so much Answ Answ He made that profession of Christ in hypocrisie as we have heard not thereby to instruct others in the knowledg of Christ's Person and Office nor to perswade them that he was the true Messiah but rather on the contrary to bring the Person of Christ into disgrace and contempt and to perswade the people that he was not indeed the true Messiah because the Devil the father of lyes affirmed him so to be So that his desire and purpose was no other but to hold the people in ignorance errour and doubting of Christ's Person and Office And thus he hath still laboured in all Ages since to stir up many errours and heresies concerning Christ's Person and Office So at this day among the Papists Reas 1 Reasons 1. He knoweth well how dangerous a thing it is to be ignorant of Christ or to erre in the doctrine of his Person or Office as he is Mediatour forasmuch as there is no salvation to be had without the knowledg of Christ Act. 4. 12. None other name under heaven given among men whereby we must be saved Now none can be saved by him but such as know him aright Joh. 17. 3. This is life eternal that they might know Jesus Christ Now the Devil seeks by all means to hinder mans salvation Reas 2 Reas 2. The Devil beareth extream hatred and malice against Christ knowing him to be his greatest and most deadly enemy and enemy of his Kingdom of darkness and therefore he labours to keep men in ignorance of Christ that so not knowing him they may not believe in him nor be saved by him Use 1 Vse 1. The more the Devil laboureth and bestirreth himself to keep us in ignorance of Christ and to hold us in erroneous conceits of his Person and Offices the more careful had we need be in using all means to be well instructed and grounded in these Doctrines touching Christ and to hold fast the truth of them taking hâed of all contrary Errours such as are holden and maintained by the Church of Rome and by the Lutherans Remember that it is life eternal to know Christ Jesus aright therefore to be ignorant of him or not to know him aright how dangerous is it This is death eternal to be ignorant of Christ Therefore let not Satan keep us in this dangerous kind of ignorance but use all means to come out of it Think no time too much no pains or cost too great to bestow in getting the excellent knowledg of Christ for which Paul counted all things loss c. Phil. 3. 8. and 1 Cor. 2. 2. he sayes he determined not to know any thing among them save Jesus Christ c. This knowledg is more worth than all other knowledg wisdom and learning in the world therefore seek it above all other and be the more diligent in seeking it because the Devil so laboureth to hide it from us It is not for nothing that he laboureth so much herein but because he knoweth the excellency pretiousness and necessity of this knowledg of Christ for all that will be saved Therefore as he
useth all means to hinder us from it so let us use all means to get it Especially these 1. Search the Scriptures which testifie of Christ Joh. 5. 39. 2. Come diligently to the publike Ministery of the Word by which Christ is plainly described and set forth to us as the Apostle sheweth Gal. 3. 1. 3. Pray unto God to reveal unto us the true and saving knowledg of his Son Christ Jesus As none knoweth the Father but the Son and he to whom the Son revealeth him Matth. 11. 27. So no man knoweth the Son but the Father and he to whom the Father will reveal him And here we must remember not to rest onely in a bare historical and general knowledg of the Person and Offices of Christ which wicked men and devils have but labour for an effectual knowledg of faith applying him and his benefits to our selves c. Vse 2 Use 2. See whose Instruments they are and by whom set awork who any way hinder others from the sound knowledg of Christ or to hold them in errours touching his Person or Office even the Devil's Instruments and Factors they are in this Such are the Papists who barr the common people from reading the Scriptures which testifie of Christ And whosoever they be among us that any way discourage others from reading the Scriptures or from frequenting the Word preached that they may learn Christ aright Observ 2 Observ 2. In that here is mention of so many different Opinions of Christ and yet all false and erroneous We may hence gather That howsoever there is but one truth in all matters of Religion which are questionable yet there are manifold errours by which men may swerve from the truth There is but one right way of truth laid out in the Word of God but there are many crooked and by-paths found out by Satan by which he leads men into errours heresie and false opinions There is but one true Faith and Religion which is from God but many false and counterfeit kinds of faith and religion in which Satan laboureth to hold men as at this day the Religion of the Turks Jews Papists Anabaptists c. all false Religions and in the mean time there is but one true Faith and Religion of Christ which we profess and know to be the truth Use Use See then how careful we had need be to know and learn the sound truth in all matters needful to salvation and to hold it fast when we have learned it to buy the truth and not to sell it again as Solomon speaketh Prov. 23. 23. we must be very careful hereof because there being but one Truth and manifold Errours and false Opinions in matters of Religion it must needs be a matter of much difficulty to search out and hold that one truth amidst so many errours and to walk with a right foot in that one true way not turning to the right or left seeing there are so many crooked paths to turn us out of it If a man be to travel a Way that hath many turnings he will be the more fearful of losing his way and the more careful to keep in it and to be still enquiring of such as know it So in matters of Religion there being but one true and right way we must be the more careful to know it and to walk in it To this end we must be diligent in searching the Scriptures in which the Lord hath plainly revealed all truths needful to salvation and pray unto God that he will by his good Spirit lead us into those truths Observ 3 Observ 3. Further in that not only Herod himself but the Jews also which lived under his Jurisdiction in Galilee did hold such grosse and absurd Opinions of Christ we may Observe That such as depart from the Word of God do usually run into grosse and absurd Errours in matters of Religion This was the cause that these Galilean Jews under Herod did run into these gross errours touching Christ that they did not keep themselves to the doctrine of the Prophets which had plainly foretold both the time and manner of the Messiah's coming therefore if they had kept them to those Prophecies they could not have erred so grosly touching Christ but they forsook those Prophecies at least the true sense and meaning of them and followed their own unwritten Traditions and hence grew those absurd opinions which they held So Mark 7. 8. our Saviour sheweth this to be the cause of the gross Errours of the Scribes and Pharisees both in judgment and practise because they laid aside the Commandment of God and held the Traditions of men as washing of pots and cups c. So Jer. 8. 9. They have rejected the Word of the Lord and what wisdom is in them As if he should say There can be no true wisdome or sound knowledg and judgment in them but they must needs run into foolish and absurd errours This also was the cause of the absurd Errours which the Sadduces held that they did not keep themselves to the Scriptures Matth. 22. 29. Ye do erre saith our Saviour to them not knowing the Scriptures c. See Act. 23. 8. And what is the cause of the many grosse and absurd errours of the Papists at this day but even this That they keep not to the written Word but lean rather to their unwritten Traditions Popes Decrees Testimonies of Fathers Councels c. So What led the Popish Schoolmen into such absurd Errours but the leaving of the Scriptures and giving themselves too much to the study of Philosophy Reas 1 Reasons of this Doctrine 1. The written Word of God is the only sure and perfect Rule of all truth in matters of Religion and the touchstone to try it by It is the Word of Truth containing in it nothing but truth without all mixture of errours yea it is truth it self Joh. 17. 17. neither is any word or doctrine or Opinion of man true but that which is consonant to this Word of God therefore to leave the Rule and Direction of this Word must needs be the way to all absurd and gross Errours Reas 2 Reas 2. It is just with God thus to punish the contempt of his Word in those that forsake the Rule of it by giving them over to gross Errours 2 Thess 2. 10. Because they received not the love of the truth For this cause God shall send them strong delusion that they should believe a lye Vse Use If we would not be given over justly of God to gross and absurd Errours in matters of Religion beware of leaving the Rule and Touchstone of Truth which is the written Word of God beware of contemning it and of neglecting to read it and meditate in it daily and to hear it preached by God's Ministers This neglect and contempt of the written Word is the ready way to all errours and even those that are most gross and dangerous Hence come ten thousand evils or mischiefs sayes
Chrysostom Praefat. in Epist ad Rom. even from ignorance of the Scriptures hence have sprung a multitude of pernitious heresies c. And not to go further we see it true at this day in many ignorant people which neglect the reading of the Scriptures and the hearing of them read and interpreted by others for what absurd and sensless opinions and errours do they run into as to think That Faith is a man's good meaning That they may be saved by their good prayers and good deeds That the Ten Commandements and Apostles Creed are Prayers That a man may swear to any thing that is true That it is no oath to swear by Faith Troth Mass Fire Bread c. That a man may repent when he will That howsoever a man live yet if upon his death-bed he do but say Lord have mercy upon me he is certainly saved That there is too much preaching and that a man need not go to so many Sermons unless he could follow them better c. Whence come these swarms of foolish and absurd errours but from the ignorance and contempt of the Scriptures which raigneth in many most truly may it be said of them as of the Sadduces They erre not knowing the Scriptures Would we then be kept from such errours Then give our selves more and more to the study of the Scriptures searching them daily by private reading or hearing them read and neglecting no opportunity of hearing them opened by publike teaching This is the only way to come to sound knowledg of the truth and to preserve us from gross errours and all absurd and dangerous Opinions in matters of Religion Mark 6. 15. Others said That it is Elias And others said That it is a Prophet c. June 24. 1621. Observ 4 LAstly here we may learn That the having of the Books of Scripture and bare reading of them is not sufficient to keep any from errours so long as they conceive not the true sense of Scripture The Jews in our Saviour's time had the Books of Moses and the Prophets and read them yet because they misunderstood them therefore they erred so grosly touching the Person of Christ and touching the coming of Elias as we see here So the Scribes and Pharisees had the Books of Scripture and read them and were very skilful in the letter of them yet because they misunderstood them they run into grosse Errours So the Jews at this day have the Books of the Old Testament but not understanding them they hold many gross errours and damnable heresies So also the Papists and other Hereticks Use Vse This teacheth us not to rest contented with the having and bare reading of the Scriptures nor with the literal knowledg of them as if this were enough to lead us into the truth and to preserve us from errours This alone is not sufficient without the true understanding of the Scriptures Labour therefore above all for this and pray daily unto God to open thy Understanding to conceive his Word aright Luke 24. 45. our Saviour opened the Understandings of his Disciples that they might understand the Scriptures So he must do unto thee else thou shalt be never the better for reading the Scriptures or hearing them read Rest not then in bare reading but remember the speech of Philip to the Eunuch Act. 8. 30. Understandest thou what thou readest If not all thy reading is unprofitable it cannot either ground thee in the truth or preserve thee from errour If an Englishman travelling by the way in France and meeting with a Frenchman should enquire the way and he should give him good directions in the French Tongue the Englishman not understanding a word of it were never the wiser but might for all that lose his way So though the Word of God give most excellent directions to guide thee in the right way to heaven yet if thou understand not the language of it what art thou the better Though thou wert never so skilful in the letter or Words and couldst repeat whole Chapters or Books of Scripture by heart yet if thou be ignorant of the true sense and not able rightly to apply the same to thy self thy literal knowledg is nothing worth The Scriptures are still but as a sealed book unto thee or as a rich treasure of gold locked up fast in a Chest whereof a man hath no use The Word of God consists not in the letters and syllables but in the sense if thou hast the former without the latter thou hast but the shell of the Scriptures without the kernel and the body without the soul and life of them Labour therefore and use all good means to come to true understanding of the Scriptures especially in all doctrines needful to salvation To this end frequent the publick Ministery and read the Scriptures with diligence and attention to the matter more than to the words and with an humble and teachable mind denying thy own wisdom and carnal reason and submitting thy self wholly to be taught of God And joyn prayer unto God that he which shutteth and no man openeth and openeth and no man shutteth may open thy Understanding to conceive his Word aright Verse 16. But when Herod heard c. Here the Evangelist repeateth Herod's opinion of Christ shewing how he was settled in it and would not be otherwise perswaded notwithstanding the different opinions of others The cause of his being so rooted in this opinion was his guilty Conscience which did so accuse him for beheading John and made him to fear that he was now risen more powerful than he was before to reprove and convince him of sin The main matters of Instruction which the words afford have been handled upon the 14 Verse Only one Point more we may here profitably observe Observ Observ In that Herod's Conscience accusing him for beheading John he is so possessed with fear of John's being risen again that he cannot be perswaded otherwise we may here gather That the terrours which sin breedeth in the conscience of the wicked do take very fast hold on their Conscience so as they cannot be shaken off so long as the guilt of their sins remaineth There is no outward means available to cure a guilty conscience of those fears and terrours which sin causeth in it no bodily Physick will do it no mirth recreation or company no help advice or perswasion of friends can do it Herod no doubt was much perswaded by his Servants and Courtiers and by some of the Jews that John Baptist was not risen and therefore that he need not to fear him yet we see his sin lying on his Conscience doth so terrifie him that all their perswasions cannot cure him of that inward terrour or set him free from it The like we may see in Cain though he removed his dwelling into the Land of Nod Gen. 4. 16. wandring up and down and though he be took himself to building Verse 17. yet neither his wandring from place to place nor his
day or to morrow we will go into such a City c. For that ye ought to say If the Lord will c. 4. That is a rash promise which is made without deliberate purpose and resolution to perform that which is promised if it be a thing lawfull and in our power Use 1 Use 1. Take heed of insnaring our selves by such rash and unadvised promises to others And that which Solomon warneth us of in making Vowes to God Eccles 5. 6. Let us also remember in the promises we make unto men viz. That we suffer not our mouth to cause our flesh to sin Some are so rash they care not what they promise though it be never so unlawful or beyond their power to perform Such promises are occasions of many sins as of lying Covenant-breaking and other sins Remember therefore in all our promises to be well advised and circumspect duly considering and weighing with our selves the lawfulnesse of that we promise and our own ability to perform it c. And in things doubtful promise conditionally Quest Quest How far are we tyed to performance of rash promises Answ Answ 1. If they be of things unlawful we sin in making them but are not tyed to keep them yea we are bound in conscience not to keep them 2. If of things lawfull though it was our sin to promise rashly yet having promised we must make conscience to perform Quest Quest But what if the performance of it will be some hinderance or dammage to me Answ Answ In this case if thy brother to whom the promise was made will release thee it is well and thou art free and it is good for thee to use all good means to this end as Solomon adviseth in the case of rash Suretiship Prov. 6. 3. But if he will not release thee thou must perform thy promise though it prove to thy hinderance See Psal 15. Use 2 Use 2. Much more dangerous then is it for us to make rash promises or vows unto God either of things unlawful or not in our power as the Papists do vowing voluntary poverty single life c. Such also as do insnare their own consciences by making rash vowes to God of things lawful without due consideration of their own strength and ability to perform what they vow to God Contrary to that precept Eccles 5. 2. Observ 2 Observ 2. In that Herod promiseth to reward her with half his Kingdom for pleasing him with her dancing hence observe How much wicked men are addicted to their sinful lusts and what great accompt they make of them in that they are content for the satisfying of them to be at great cost and charges They are content to buy the satisfying of their carnal lusts and affections at a dear rate Herod will give half his Kingdome to have his carnal mind pleased and delighted with lascivious dancing Jam. 4. 3. the Apostle mentioneth some voluptuous livers who were so addicted to their pleasures that they consumed and spent the good blessings of God upon them which they had received of him See Luke 16. 19. Exod. 32. 3. the Israelites were content to part with their golden ear-rings for the satisfying of their idolatrous lust So Ezek. 16. 17. the Idolatrous Jews took their fair Jewels of gold and silver and made themselves images of men to commit whoredome with them And Hos 2. 8. the Israelites bestowed their silver and gold upon Baal Experience shews the truth of this Point What cost do many bestow upon their lusts of pride voluptuousness c. upon gorgeous apparell gaming gluttony c. Some stick not to spend all they have upon these c. Vse Use How much more pretious account should we make of God's glory and worship and of the salvation of our own souls and the means of it being content to be at great cost for the furtherance of Gods glory and worship and for the furtherance of our salvation and for the enjoying of the means of it shall the wicked be so prodigal in bestowing cost on their wicked lusts and shall not we be bountiful to give to good and holy uses as to the maintenance of God's worship the relief of God's Saints c. shall we be niggardly and sparing this way as some are who think all lost and mis-spent that is spent this way Be it far from us It is an utter shame for us to be more niggardly in giving to good uses than the wicked are in bestowing upon their lusts Therefore let it not be so with us But as they are bountiful in giving to the satisfaction of their lusts so let us be much more forward and liberal in giving to the maintenance of God's glory and worship and to the procuring and enjoying of the means of our own salvation Observ 3 Observ 3. Further in that Herod discovereth such extream folly and madnesse in promising to give this wanton Damosel whatsoever she would ask though to the half of his Kingdom and that onely for her dancing before him We may see the cursed fruit and effect of sin and sinful lusts in such as are given over unto them that they do even besot them and make them foolish depriving them of sound reason and judgment Hos 4. 11. Whoredome and wine take away the heart Rom. 1. 28. God gave them up to a reprobate mind or to a mind void of judgment to do things not convenient and Verse 21. Their foolish heart was darkened 1 Tim. 6. 9. They that will be rich fall into many foolish and hurtfull lusts c. Luc. 12 The rich fool c. Hence also it is that wicked men in Scripture are so often called fools and the Apostle calls them unreasonable or absurd men 2 Thess 3. 2. See Prov. 7. 22. touching whoredom and Prov. 23. 35. touching drunkennesse Solomon the wisest of men yet how was he besotted with the love of women So Sampson Use Use See then how fearful a thing it is to be given over unto sin or to any sinful lust This is even the high-way to extream folly and madnesse For nothing doth so much besot the heart and mind of man as wicked and sinful lusts where they do raign and bear sway Experience sheweth the truth of this in such as are given over to the sins of covetousnesse uncleannesse drunkennesse c. Object But many wicked men are very wise and politick in worldly matters Answ It is true they may be in some things wise but in some other things commonly they are very sottish and foolish especially in the eager pursuit of their wicked lusts for the satisfying of which they care not what they do what pains they take what cost they be at they will venture bodies and goods yea and their souls too rather then be hindered in satisfying their lusts wherein how great folly and madnesse do they shew and discover Oh therefore pray unto God not to give thee up to thy own sinful lusts and affections to be led
Solomon How much more should we be content to go far to hear Christ in his Ministers c. 4. By being careful to come early and in due time to the Publick Ordinances and to this end rising early on the Sabbath-day especially the better to prepare our selves to come to the Church in time yea striving who shall be foremost If the wicked rise early to follow sin and strive who shall be foremost c. This People as we see here ran before on foot and made such speed that they came to the place where Christ was to come before him Use 1 Use 1. To reprove and shame the negligence and backwardness of many amongst us c. Vse 2 Use 2. To stir us up to more zeal and forwardness hereafter in resorting to the House of God to be partakers of his holy Ordinances the Word and Sacraments c. To this end 1. Consider the excellency and necessity of these Ordinances being the onely ordinary and principall means sanctified of God to work and encrease all Grace in us and to save our Souls c. 2. Labour for true love to these Ordinances such as was in David and in Job Chap. 23. 12. This will cause us to delight in them and to taste and rellish spiritual sweetness in them and then we shall hunger and thirst after them c. 1 Pet. 2. 2. Desire the sincere Milk of the Word c. If ye have tasted c. Hitherto of our Saviour's going apart with his Disciples into the Desert of Bethsaida and of the People's flocking thither to meet with him there Now in the next place the Evangelist sheweth how our Saviour was employed there for although it is likely that he withdrew himself thither to rest himself awhile as well as his Disciples as we have heard yet the People flocking thither to him so fast did not suffer him to rest or refresh himself long if he rested at all as appears by that which followeth Now the Employment of our Saviour in this Desert was two-fold 1. In preaching to the People which were assembled to him Ver. 34. 2. In confirming his Doctrine by the great Miracle of feeding so many thousands with five Loavs and two Fishes from Ver. 35. to 45. Touching the former consider three things 1. The occasion of his Preaching there When he came out he saw much People 2. The ground or cause moving him to preach to them which was his compassion with which he was moved towards them because they were as sheep without a Shepherd 3. The Preaching it self He began to teach them many things Touching the occasion it was the multitude of People which he saw to be assembled See ver 44. how many they were When he came out that is either out of the Ship in which he and his Disciples had passed over the Sea of Galilee or else out of some private House or other Place whither he had retired himself to rest Observ Observ See here that Ministers should take all good occasions and Opportunities of doing good to the People of God by their Ministry Our Saviour though he had now need of rest yet seeing much People assembled he takes occasion to preach to them yea to preach many things c. See this handled before Chap. 2. ver 2. I proceed to the ground or cause of his Preaching viz. That Pity and Compassion with which he was moved towards the People c. Where 1. Consider his Affection toward them He was moved with Compassion c. 2. The ground or cause of his Affection Because they were as sheep c. Moved with Compassion The word in the original doth signify great or tender compassion and pity when the Bowels do inwardly yearn with grief for others As sheep without a Shepherd This is spoken to shew the miserable condition of the People of the Jewes in our Saviour Christ's time that they were destitute of spiritual Pastors and Teachers which should have governed and fed them with spirituall food especially with the wholsome Doctrine of the Word of God Therefore our Saviour resembled them to silly sheep not able to govern themselves or to make shift for food or pasture for themselves and yet wanting a Shepherd to govern and feed them And in this comparison he seemeth to allude unto that place Ezek. 34. 5. where the Lord complaineth that his People were as sheep scattered because there was no Shepherd Quest Quest How is it said The People of the Jewes in our Saviour's time were Sheep without a Shepherd seeing they had many Priests Levites Scribes and Pharisees to be their Pastors and Teachers Mat. 23. 2. Answ Answ Though these did occupy the room and stood in place of Pastors having an outward Calling to be Teachers of the People yet our Saviour Christ accompts them as no Pastors for these Reasons 1. Because they were ignorant and unskilful to teach the People therefore our Saviour calls them blind Guides Mat. 23. and the blind Leaders of the blind 2. Because they were idle and negligent in feeding and teaching the People committed to them like those Shepherds Ezech. 34. who fed themselves and not the flock of God yea they rather devoured the flock like Wolves than fed them as good Pastors Mat. 7. 1. 3. Because though some did teach the People yet they taught them not the sound truth and pure Doctrine of the written Word but mingled it with their own foolish and superstitious Traditions Besides that they did corrupt and pervert the true meaning of the Scriptures with their false glosses and expositions as our Saviour sheweth against them Mat. 5. See also Mark 7. So much for Answer to this Question and in way of clearing the sense of the words Now to the Observations Observ 1 Observ 1. In that our Saviour was touched with the Affection of pity and compassion towards this People we gather that he was subject unto natural and humane Passions and Affections as Grief Sorrow Joy Fear c. He was not without such humane Affections but touched with them and sensible of them in Himself So Chap. 3. 5. He was moved with two Affections at once Anger and Grief So Matth. 26. His Soul was heavy c. and Hebr. 5. 7. the Apostle mentioneth his natural Fear of Death Use 1 Vse 1. This proveth unto us the truth of his humane Nature of which we have often heard before Vse 2 Use 2. It shews the lawfulness of these natural humane Affections and that it is not required of us to be without them as if they were in themselves sinful for then they should not have been in Christ but we are onely to look that we moderate our selves in them See Chap. 3. 5. Observ 2 Observ 2. See here the merciful nature and disposition of our Saviour Christ toward such as are in misery or necessity He is ready to pity them in their miseries and wants whether bodily or spiritual especially in their spiritual necessities as
and more accomplished as they are foretold 5. The unpartiall dealing of the Writers of Scripture not sparing their dearest frineds nor themselves in setting down their faults and frailties Moses recordeth his own sins and the sins of Aaron and Miriam his Brother and Sister So David Paul c. 6. The admirable providence of God seen in the preservation of all the Books of Scripture in all Ages hitherto notwithstanding the means used by Tyrants and Persecuters to abolish them 7. The manner of Style in which the Scriptures are Written which is full of Divine Majesty though expressed in plain words for the most part being such a Style as none could ever or can at this day expresse by imitation And though some of those which wrote the Apocryphall Books as Ecclesiasticus c. did much strive unto it yet they came far short thereof 8. Lastly The constancy and resoluteness of so many Martyrs in all Ages suffering for the Profession of the Doctrine of the Scriptures even to the shedding of their Blood and losse of their Lives yea they suffered most exquisite torments c. Now by these evidences of the Authority of the Scriptures being drawn from the Scriptures themselves we may see the error of Papists teaching that the authority of the Scripture dependeth on the testimony of the Church without which they say we cannot know them to be the Word of God But this is false for although we deny not but that the testimony of the Church approving the severall Books of Scripture and declaring them to be of Divine Authority is of great force to confirm and settle our perswasion of the same Divine Authority of them yet we see it is clear by that which hath been spoken that there is sufficient light of Divine Authority and Majesty shining in the Scriptures themselves to prove and manifest them to be of God even without the testimony of the Church Vse 1 Vse 1. See how great is the sin of such as contemn or set leight by the Scriptures or have not the Doctrine of them in high accompt as Papists and other profane persons c. 1 Thess 4. 8. He that despiseth those things which we write despiseth not Man but God Vse 2 Vse 2. See the truth and certainty of Christian Religion being grounded on the Doctrine of the Scriptures which is from God himself given by immediate inspiration This should stablish us more and more in the constant profession and practice of this onely true Religion in Life and Death Use 3 Use 3. To teach us highly to esteem and reverence the sacred Scriptures above all Books in the World as being most excellent in regard of the Divine and heavenly matter and manner of writing being indited by the Spirit of God and after a sort written as it were with his own finger c. Vse 4 Use 4. To stir up and provoke our diligence in the study of this Book of God by reading and meditation in it Day and Night as it is Psal 1. Joh. 5. 39. Search the Scriptures c. Col. 3. 16. Let the Word of God dwell in you richly c. This Book alone is able to make us wise to Salvation to give wisdom to the simple It is the Letter of the Creator to the Creature as Gregory said of it If we read other Writings of holy and learned men with such delight how much more should we never be weary of reading and studying this Book of God c. And if we be so delighted with reading a Friend's Letter c. So much of our Saviour's manner of alledging the two precepts of the Law of God in that he alledgeth them under the name of Moses the Pen-man of the Law thereby to commend to us the Divine Authority of the Books of Moses Now to speak of the matter of the Precepts And first of the first which is precept of the Morall Law being the very Words of the fifth Commandement Honour thy Father and Mother In the words are two things Contained 1. A Duty enjoyned which is to yield Honour 2. The Persons to whom To Father and Mother The Commandement as it is set down by Moses Exod. 20. and Deut. 5. is of very large extent comprehending the Duties of all Inferiors toward Superiors and by consequence also the Duties of all Superiors towards Inferiors as I have heretofore shewed you when I interpreted the Commandements at large unto you but I will not here take the words in that large sense but speak of them onely so far as they concern the Duties of Children towards their naturall Parents according to the expresse and proper signification of the words and according to the scope of our Saviour's alledging them in this place By Honour understand all Duties which are required of Children toward their Naturall Parents one Principall is named for all and this fitly named because all other Duties ought to come from an honourable respect and reverent affection toward Parents and to be joyned therewith in regard of the Authority given of God unto Parents over their Children By Father and Mother understand naturall Parents And both are named to shew that Honour must be performed to both as well to the Mother as to the Father and that she ought not to be despised or lesse honoured in regard of her Sex being the weaker Vessel Yet the Father is first named to shew his preheminence over the Mother both in regard of Sex and in regard of Authority being the Head of his Wife and so to be honoured and respected in the first place by the Child or Children of them both Object Object Matth. 23 9. Call no man Father upon Earth c. Answ Answ 1. That is to say in that sense and respect as we call God our Father who is so by Creation and by Regeneration and Adoption in Christ and whose Authority over us his Children is absolute as well in respect of our Soul and Conscience as of our Body and outward Man 2. Our Saviour there reproveth the Ambition of Scribes and Pharisees affecting such honourable Titles out of Vain-glory. Therefore our Saviour meaneth that we should call none Father in such sort as the Pharisees desired to be called Fathers c. that is to say in way of flattery or soothing them up and feeding their Ambitious humour So much of the sense of the words Now to the matter to be handled out of them And first of the Duty of Children which is to honour their Parents understanding by Honour as hath bin said all Duties which they owe to Parents which Duties may be referred unto four generall Heads 1. Love 2. Reverence 3. Obedience 4. Thankfullness Of these in order distinctly The first is Love not an ordinary but an entire and speciall kind of Love to Parents as being most near and dear unto them by bond of Nature in that from them Children do receive their Beeing The light of Nature teacheth this as our Saviour Christ seemeth
they taught the Truth and sound Doctrine Answ Answ It is true That they did indeed teach many things which were true and sound and agreeable to the written Word of God in the Law and Prophets and therefore our Saviour's meaning there is not that they should generally and absolutely follow their Doctrine in all things whatsoever they taught But in all such things as they taught truly and soundly in all things which they taught agreeable to the Doctrine of Moses in whose Chair they sate But because they did also together with true Doctrine mingle a great deal of corrupt and erroneous Doctrine therefore our Saviour in this place warneth his Disciples to take heed thereof Now this corrupt Doctrine of the Pharisees is here called Leaven and thereunto compared in regard of the likeness between them to set out the Nature and evil effects of this corrupt Doctrine by which it resembleth Leaven as in other respects so especially in this That as leaven is not onely sowre and tart of it self but it is apt also to convey and spread the sowreness of it into the whole Lump of Dough till it be all sowred therewith 1 Cor. 5. 7. Gal. 5. 9. So this Doctrine of the Pharisees was not onely evil and corrupt in it self but apt to spread the corruption and contagion of it further and further to the infecting of others therewith Quest Quest Why did our Saviour speak so obscurely c Answ Answ That from their misconceiving him he might take occasion to discover to them their ignorance and infidelity for which he afterward reproveth them And of the leaven of Herod It is somewhat doubtfull what is meant by this Matth. 16. 6. The Sadduces are named instead of Herod whereupon some think that Herod did joyn himself to the Sect and Opinions of the Sadduces and so that the leaven of Herod is the same with the leaven of the Sadduces noting out the corrupt Doctrines and Opinions which the Sadduces held the chief of which are mentioned Acts 23. 8. That they held no Resurrection nor Angel c. Others do with more probability think that by the leaven of Herod is meant here the erroneous Doctrine and Opinions of the Sect called the Herodians of whom we heard before Chap. 3. Ver. 6. who were a peculiar Sect by themselves differing in opinion from the Pharisees and Sadduces Who were called Herodians from Herod King of the Jews because among other opinions they held this as is restified by Epiphanius that Herod was the Messiah because he was King of the Jews and a Jew born and lived about the same time when the Jews expected the Messiah Howsoever it be no doubt but our Saviour meaneth some corrupt and erroneous Doctrine or Opinions held and maintained either by Herod himself or else by the Sect of the Herodians which were his Followers and Adherents Vide Gerrard Harm Evang. Cap. 154. Pag. 1105. c. Ubi diversam sententiam tuetur Observ 1 Observ 1. In that our Saviour from their want of Bread took occasion to speak to them of the leavened Doctrine of the Pharisees c. and to teach them spiritual Wisdom in shunning the same Hence gather That from Earthly and Temporal things of this Life we should take occasion to confer and speak to others of things Spirituall and Heavenly So our Saviour often used to do Joh. 4. 10. From the Water of the Well of Jacob he took occasion to tell the Woman of Samaria of the Spirituall Water of Life and to stir her up to thirst after it So Joh. 6. 27. from the five Loaves of Bread with which he had fed 5000 he took occasion to speak unto the People of the Spirituall and Heavenly Food and to stir them up to seek after it Herein let us imitate our Saviour taking occasion from Earthly things to think and speak of Spirituall and Heavenly From Earthly and Bodily Food to speak and confer of Spirituall from Bodily Raiment to confer of the Garments of Grace from Bodily Armour to speak of the Spirituall Armour of God Ephes 6. From our Earthly Houses to talk and speak to one another of our House not made with Hands but eternall in the Heavens from the Grasse and Flowers of the Field to speak of our Mortality c. Thus we shall shew our selves to be Heavenly minded and to have our Conversation there even while we live on Earth Phil. 3. 20. Besides we shall by this means more and more stir up our Thoughts and Affections to the love and desire of things Spirituall and Heavenly This also will be a means to furnish us from time to time with plentifull matter of holy conference so as we shall never want matter in this kind to confer of Observ 2 Observ 2. Here we see that there hath been in all Ages of the Church corrupt and erroneous Teachers who have laboured by their Errors and false Doctrine to corrupt and deprave the true and sound Doctrine of the Word of God Such were the Pharisees Sadduces and Herodians in our Saviour's time who by their leaven of corrupt Doctrine infected and sowred the true Doctrine of the Law and Prophets So in times of the Old Testament were many false Prophets So in the Apostles Dayes were false Apostles and other corrupt Teachers both among the Jews and Gentiles 1 Pet. 21. There were false Prophets among the People even as there shall be false Teachers among you who privily shall bring in damnable Heresies c. Such false Teacher were Hymenaeus and Philetus mentioned by Paul 2 Tim. 2. 17. Besides many other in the Apostles Dayes Such were the Jewish Teachers which urged the necessity of Circumcision and the keeping of other Ceremonies of Moses's Law after the Death of Christ Such were the Nicolaitans Revel 2. 6. which held Fornication no Sin Such were Ebion and Cerinthus who denyed the God-head of Christ as is testified in the Ecclesiasticall History So in all the succeeding Ages after the Apostles both of antient and later times the Church was troubled with many corrupt and Heretical Teachers as Arrians Pelagians Manichees c. Austin reckoneth up ninety several Heresies c. So in this Age and time wherein we live there are many corrupt and Heretical Teachers as Papists Anabaptists Arminians c. which labour to spread the Leaven of their Errours c. Reason Reason God hath decreed to permit and suffer it thus to be for just causes As first for the just Judgment and Punishment of the wicked and Reprobates that they may by the Doctrine of false Teachers be led into damnable Errours and so be justly condemned if they repent not 2 Thess 2. 10. Secondly For the trial of the Elect and that such as are approved of God may be known 1 Cor. 11. 19. There must be Heresies c. Deut. 13. 3. Use 1 Use 1. Teacheth us not to think strange nor to stumble or be offended thereat when in these our times we see
they have knowledge enough that they see enough though their eyes be but half opened c. Now followeth the Miracle it self in the end of Ver. 25. He was restored c. Observ 1 Observ 1. In this Miracle we have an evidence and proof of Christ's God-head and consequently that he is the true Messiah and Saviour of the World foretold by the Prophets c. This appears in that he was able to cure bodily Diseases and Infirmities without natural and ordinary means yea above and contrary to nature which is proper to God alone to do To strengthen our Faith in the Truth of Christ's God-head and that he was and is our onely true Messiah and Saviour ordained and sent of God to work our Salvation and actually to bestow it upon all his Elect. And therefore to seek Salvation in him onely who being not only Man but God is able perfitly to save all such as come unto God by him Hebr. 7. 25. But of this often before Observ 2 Observ 2. In that our Saviour thus miraculously cured the bodily eyes of this blind man hereby he declared himself to be that person who is able and doth enlighten the minds of such as are spiritually blind and ignorant in the matters of God which concern his Glory and their own Salvation For the same divine Power which Christ manifested in the miraculouâ curing of the bodily eyes of the blind he doth shew also in the spiritual enlightening of such as are blind in spiritual and heavenly matters So that here we learn That as Christ Jesus the Son of God did miraculously cure such as were blind of their bodily eyes while he lived on Earth so it is he alone that can and doth cure and heal us of our spiritual blindness of mind enlightening us by his Spirit to see and know things spirituall and heavenly Isa 35. 5. In the Kingdom of Christ the eyes of the blind shall be opened that is not onely the bodily eyes of the blind but much more the spiritual eyeâ of their minds c. And who shall open them but Christ himself Therefore Mal. 4. 2. he is Called the Sun of Righteousness who shall arise to all that fear God's Name Joh. 1. 9. He is that true light which enlighteneth every man that cometh into the World that is to say all the Elect which are enlightened with true spirituall and saving knowledge of God Therefore also it is said Ephes 5. 14. Awake thou that sleepest c. and Christ shall give thee light Luke 24. 45. He opened the understanding of his Disciples c. Act. 16. He opened the heart of Lydia to attend to the Doctrine of Paul and to conceive it aright Rev. 3. 7. He is said to have the Key of David c. Use 1 Use 1. See what we are by nature without the Spirit of Christ enlightening us even blind and ignorant in matters of God Having our Cogitations darkned through the ignorance that is in us Ephes 4. 18. Yea we are darkness it self Ephes 5. 8. We sit in darkness and in the shadow of Death Isa 9. 2. Not able to see or understand the things which concern God's Glory or our eternal Peace But they are hid from our eyes 1 Cor. 2. 24. The naturall man receiveth not the things of God neither can he know them c. How blind was Nicodemus though a Master in Israel before he was instructed of Christ and further enlightned Joh. 3. Labour to see and bewail this thy naturall blindness of mind in things of God without Christ and to be truly humbled for it This is far worse and more to be lamented than any outward bodily blindness c. Use 2 Use 2. Comfort to such as do truly feel and complain of their naturall ignorance blindness and dullness of mind to conceive things spirituall Remember who it is that enlighteneth the minds of such as are ignorant in the matters of God even the same person who miraculously opened the bodily eyes of the blind while he was upon Earth And he is well able to give the light of spirituall knowlegde and understanding to such as are most blind and ignorant and hard to conceive heavenly matters and he will do it if we use the means Use 3 Vse 3. Teacheth us to seek to Christ the true light and Sun of Righteousness to enlighten us more and more by his divine Spirit opening the eyes of our minds to see the things which concern God's Glory and our Salvation being revealed in his Word unless he do it it will never be done Till he enlighten us we sit in Darkness c. Seek to him therefore by prayer for his Spirit to open our blind eyes c. He onely hath that spiritual Eye-salve Rev. 3. 18. therefore seek to him to be anointed therewith that we may see withall be diligent in the use of all other means whereby he hath appointed to enlighten us especially the publick Ministery of the Word ordained to this end Acts 26. 18. So much of the Miracle it self Now followeth the Event or Consequent He forbid him two things 1. To publish the Miracle 2. To go into the Town least it should be an occasion c. Verse 26. And he sent him away to his House c. Note here that our Saviour's purpose was not simply and absolutely to forbid this man to speak of this Miracle for his Miracles being wrought for confirmation of his Doctrine and to prove the truth of his God-head and so that he was the true Messiah It was therefore necessary that they should be known to some and therefore he permitted some that were cured by him to tell it to their Friends privately as Chap. 5. 19. him that was dispossessed of the Legion of Devils but he forbad him to tell it to any in the Town that is to make it publickly or commonly known to those in the Town at this time being unfit and inconvenient Touching the Causes and Reasons why our Saviour did usually forbid this and other his Miracles to be commonly divulged I have had occasion before to speak The principal are these 1. Because one chief end and use of all his Miracles was to declare and manifest the Truth and Glory of his God-head that he was the Son of God Now this glory of his divine Nature was not yet to be fully and clearly manifested because he was yet in the state of his Humiliation in which his God-head was for a time to lye hid after a sort and not fully to shew it self till the time of his Resurrection See Mat. 17. 9. 2. The publishing of his Miracles and making of them commonly known at this time would have been a means to draw the multitude in all places after him and to cause them to come so fast unto him for new miracles that it would have greatly hindered his Ministry and Preaching which was more necessary for the People Cap. 1. ult when the Leper cured by him
had with his Disciples touching their own and others opinion of his Person In the words are four things set down as ye have heard 1. The occasion of the Conference Our Saviour's going out with his Disciples into the Towns of Cesarea Philippi 2. The Time and Place when and where it was had By the way 3. The Conference it self 4. The Event or Consequent Ver. 30. Of the two first ye have heard Now followeth the Conference it self which consisteth of two parts 1. A twofold Question or Demand of our Saviour moved to his Disciples touching himself 2. Their twofold Answer thereunto The first Question is touching the common People's opinion of Him Whom do men say that I am Whereunto the Disciples Answer is That some said he was John the Baptist some that he was Elias and others that he was one of the Prophets ver 28. The second Demand or Question is what the Disciples own opinion was of Christ whereunto Peter in all their Names answereth Confessing him to be the Christ ver 29. To speak of the words in order as they lye And first of our Saviour's first Demand and their Answer to it Whom do men say that I am That is What do the common sort of men or the common People think and speak of me So St. Luke expoundeth it Luke 9. 18. whom say the People that I am which shews That our Saviour did not here enquire of his Disciples what the Scribes and Pharisees and such like of great Place and Accompt did speak or think of him for he knew that they were his open malicious and professed Enemies holding such gross and absurd and openly blasphemous Opinions of him as had no colour at all of Truth as that he was a Blasphemer a friend of Publicans and Sinners that he had a Devil c. Therefore hepasseth over the censure of these as not worthy to be mentioned and he asketh onely what the common and meaner sort of People said of him who had some honourable opinion of him though erroneous Quest Quest Wherefore did our Saviour thus enquire of his Disciples what others spake and thought of him seeing he was not ignorant hereof before he asked Joh. 2. 25. Answ Answ He did not ask this out of any ambitious desire of vain-glory from men or as if he depended upon the common Peoples Opinion or Speeches of him for he received not mans testimony touching his Person or Calling as he professeth Joh. 5. 34. but he moved this Question to them for other Ends and Reasons As 1. That by consideration of the false and erroneous Opinions which others held of him he might the better take occasion to confirm his Disciples in the true Faith which they had conceived of his Person which was the main end of all this Conference with them as may appear Matth. 16. 2. That by putting them in mind of the gross errours which others held of him he might stir them up to bless God for revealing to them the true knowledge of his Person and for giving them Faith to believe in him Matth. 16. 17. Blessed art thou Simon c. Flesh and Blood hath not revealed it unto thee but my Father c. 3. That he might by this Question admonish them to take heed of those erroneous Opinions which others held of him Observ Observ It is needful for Christians not onely to be gounded in the sound Knowledge of the Truth in matters of Religion but also to take notice of those Errours and corrupt Opinions which are holden contrary to the Truth Therefore our Saviour here examineth his Disciples not onely touching the Truth which themselves did hold but also touching the erroneous Opinions which others held of him thereby shewing That it was needful for them not onely to know and believe the Truth but also to take notice of the contrary Errours maintained by others against the Truth Therefore in Scripture not onely the true Doctrine of God is laid down but also contrary Errours and false Doctrine discovered As for Example The Errours of the Sadduces denying the Resurrection Matth. 22. 23. and affirming that there is neither Angel nor Spirit Acts 22. 8. So also the Errour of Hymenaeus and Philetus affirming the Resurrection to be past already 2 Tim. 2. 18. So also the devilish Doctrines of those false Teachers of those latter Times prophesied of 1 Tim. 4. 3. which should forbid Marriage and command to abstain from Meats c. These and the like Errours and false Doctrines of Men contrary to the Truth should not have been thus particularly mentioned in Scripture if it were not needful and profitable for Christians to know and be acquainted with them Therefore also we are bid to try the Spirits of false Teachers 1 Joh. 4. 1. which we cannot do without taking notice of those false Doctrines which they teach and hold Reason Reason Christians ought carefully to shun and avoid all erroneous Opinions and Doctrines contrary to the Truth as we have heard before ver 15. of this Chapter which they cannot well do unless they do know and take notice of those erroneous Opinions Note that this is not so to be understood as if Christians must of necessity know and be acquainted in particular with all Errours and corrupt Opinions which have been or are holden against the Truth for that cannot possibly be but that it is fit and necessary for all Christians so far forth as they have means to know and be acquainted in some measure with the principall and fundamentall Errours which are holden by others against the Truth in such Points and Doctrines of Faith as are of necessity to be believed unto Salvation And especially Christians have need to be acquainted with the Errours of their own Times with which they are most in danger to be infected So the Apostles were well acquainted with the Errours and Heresies of their own Times So the Christians of the antient Church in the Ages succeeding the Apostles So we in these Times have most need to take notice of the Errours and Heresies now raigning and most dangerous as the Errours of the Turks Jews Papists Lutherans Anabaptists c. Further note That as it is needfull and profitable for all Christians so especially for Pastors and Ministers of the Word to be not onely grounded in the Truth but also to know and take notice of the contrary Errours and false Doctrines that so they may not onely themselves shun and avoid such Errours but also to be able to discover and confute them and to teach others to avoid them Tit. 1. 9. A Bishop or Pastor must not onely hold fast the faithfull Word but be able also to convince the gainsayers Use Use See how needfull for all Christians to be furnished with a good measure of knowledge in the Word of God that so by the Light thereof they may be able not onely to know and understand the truth in all Doctrines needfull to Salvation but also to discern
some Popish Writers as sufficient to answer the Devil's temptations and to help a man to understand the Scripture and to discern true Doctrine from false Thus Staphylus commended the implicit Faith of a certain Colliar who lying at point of Death and being tempted by the Devil touching his Faith answered that he did believe and dye in the Faith of the Church and being again asked what was the Faith of the Church That Faith said he that I believe in By this Faith saith Staphylus the Devil was put to flight See White Of the Church part 1. pag. 6. Use 2 Vse 2. To convince those amongst us who tye their Faith and Opinion in matters of religion to the Faith and Opinion of others especially of such as are in great Place and Authority in the Church or Common-wealth or in accompt for Learning The main thing they look at is what such and such great Men do hold what Faith and Religion they are of c. In the mean time never labouring nor being carefull to examine and try the Opinions of others by the touch-stone of the Scriptures nor yet to get a true and sound Faith of their own whereby to know believe and rest perswaded of the Truth in all necessary points of Faith and Religion Hence it is That they are so wavering and uncertain in their Opinions in matters of Religion so unsetled in the Faith being ready to be carryed about with every wind of Doctrine and to be seduced by false Teachers because they have no certain Faith of their own grounded upon sound knowledge of the Word of God but they rest in others Opinions not trying the Spirits as they should c. Use 3 Use 3. To admonish and teach us not to leane too much to the opinion and judgment of others in matters of Faith and Religion nor to rest in the Faith of others without warrant from the Word of God but to labour above all to have in our selves a true and sound Faith of our own grounded upon the Word of God in all necessary points of Christian Religion Though men of great Place hold such and such opinions in Religion yet we are not to tye our selves to their Opinions further than we have warrant from the Word of God but we are to look that our selves do believe and hold the sound Truth Though Herod himself were of opinion that Christ was John Baptist risen from the Dead yet our Saviour here shews That he would not have his Disciples build their Faith upon his Example but to look that themselves did hold the Truth in this point of Faith touching his person No more must we rely upon others opinion in matters of Faith but have a true and sound Faith of our own which must not be built upon Men but upon the Word of God I deny not but that we are to reverence the Opinion and Judgment of such as are of Authority and Accompt in the Church for their Learning and Piety but yet we are not to tye our selves to their Opinion in all things but to look that our Faith be grounded on the Word of God Whatsoever others hold or think in this or that point of Religion is nothing to us to build our Faith upon further than it hath warrant from the Word of God but we must look that our selves do hold the Truth and that our own Opinion and Faith be such as is agreeable to the Word of God and hath warrant from the same Use 4 Use 4. See here again how needfull it is for all Christians to be well grounded in the sound knowledge of the Word of God and to have it dwell richly in us c. For knowledge is the ground and beginning of Faith or rather a part of it and therefore if every one of us must have a true and sound Faith of our own to believe and be perswaded of all necessary points of Christian Religion taught in the Word of God then must we also have a true and sound knowledge of our own in all needfull Doctrines of Faith revealed and taught in the Word of God Hence it is That Knowledge is put for Faith sometimes in Scripture as Joh. 17. 3. This is life eternall to know thee the onely true God and Jesus Christ c. Mark 8. 29. And he saith unto them But whom say ye that I am Peter answereth and saith unto him Thou June 12. 1625. art the Christ NOw followeth the Answer of Peter in the name of the rest of the Disciples Peter answereth and saith unto him Thou art the Christ That Peter made this Answer not for himself onely but for all the rest is proved Joh. 6. 69. Where we have two things set down to consider 1. The person who made this Answer for all the rest Peter 2. The Answer it self containing in it an excellent confession of the Faith of the Apostles touching the Person and Office of Christ Thou art the Christ Of the first The person answering and uttering this Confession Peter Quest Quest Why did he answer and speak for all the residue of the Apostles Answ Answ 1. This is by some imputed to his great zeal and fervency of Spirit which made him more forward than any of the rest to speak at this and other times 2. But the principal Reason as is most probable was this That he was the chief of the 12 Apostles in Authority and Accompt among them and that partly in regard of his excellent Gifts above the rest and partly in regard he was the most antient in time standing being the first that was called to the Apostleship as may be gathered from Joh. 1. 42. For although Andrew first followed Christ yet Peter was the first to whom Christ promised the Apostleship which was implyed by giving him the new Name of Cephas See Dr. Raynold's Conference Cap. 5. Divis 3. pag. 176. For which cause also he is first named Matth. 10. 2. Mark 3. 16. Now in regard of this Preheminence of Authority and Estimation which Peter had among the other Apostles It is most like That they gave unto him the primacy of order in speaking to be as it were the mouth of all the rest at this and other times Observ Observ That although the Apostles of Christ were all equall in Ministeriall Power that is in the Power and Office of preaching administring Sacraments and of binding and loosing by that Power of the Keys committed unto Peter and under his name unto them all Matth. 16. 19. Yet notwithstanding there was among them some difference of Order and Place as also of Authority and Estimation of one above another in regard of excellency of Gifts and priority of Calling to the Office of Apostles and in these Respects Peter had the Preheminence above the rest As here we see in that he was as the Mouth of the rest to speak for them all and to utter in all their names this excellent confession of Christ So Joh. 6.
such remain grosly ignorant in matters of Religion even in the most common and easy Principles of it seeing they refuse the means of being better instructed Besides that hereby they greatly dishonour God and shew contempt of the Authority of those that are set over them in place of Government Again this also reproveth such as being called before such as are in place of publick Authority to give an Accompt of their Faith and Religion do refuse to do it either through shame or fear of Mens displeasure or do for these or the like causes dissemble their Faith and Religion A great dishonour to God and betraying of his Truth Observ 2 Observ 2. In that the Disciples did here make outward Confession of their Faith unto Christ requiring them so to do we learn that true Faith must not lye hid in our hearts but it must be outwardly confessed to others and before others as occasion is offered and so often as we are thereunto called Rom. 10. 10. With the heart man believeth unto Righteousness and with the mouth Confession is made unto Salvation 2 Cor. 4. 13. We having the same Spirit of Faith according as it is written I believed and therefore have I spoken we also believe and therefore speak Mat. 10. 32. Whosoever shall confess me before men him will I also confess before my Father which is in Heaven But whosover shall deny me c. For this cause Hebr. 3. 1. Christ is called the Apostle and High-Priest of our Profession to shew that we are not onely to believe in him by Faith but also to make outward Profession of this Faith before men when we are thereunto called 1 Joh. 4. 15. Whosoever shall confess that Jesus is the Son of God God dwelleth in him and he in God Thus have the Saints of God used to make outward Confession of their Faith before men when they had a Calling so to do Mark 9. 24. So the Apostles being brought before Authority confessed their Faith as Paul before Agrippa and Festus Act. 26. So the Martyrs as Steven and others that followed him whence they were also by the ancient Fathers called Confessours yea Christ himself before Pontius Pilate witnessed a good Confession 1 Tim. 6. 13. Quest Quest. When are we called to make outward Confession of our Faith before men Answ Answ 1. When such as have Authority over us do demand of us an Accompt of our Faith ut suprà dictum 2. At other times when there is hope and likelihood of glorifying God and edifying others thereby for otherwise it is better to be silent than to make any such outward Profession As if it be before malicious professed enemies and scoffers at Religion here is no fit time or place to make Profession of our Faith but we more glorify God by silence Mat. 7. 6. We are forbidden to cast Pearls before Swine c. Use 1 Use 1. To reprove such as fail in this excellent and necessary duty of making outward Confession of their Faith before others as occasion is offered Some think they may keep their Religion and Faith to themselves and need not make any outward Profession of it to others but here we see the contrary It is not enough to believe with the heart but there must be also Confession with the mouth Others are afraid to confess their Faith in Christ before such as are Enemies of Religion lest it endanger their liberty goods or life This was the Sin of Peter into which he fell through infirmity denying and forswearing Christ to save his own life The like have others done in time of Persecution Others are ashamed to make Confession of their Faith before men lest it be some disgrace or discredit to them See Joh. 12. 42. Let such consider what our Saviour saith in the last Verse of this Chapter Whosoever shall be ashamed of me and of my words in this sinfull Generation of him shall the Son of Man be ashamed when he cometh in the Glory of his Father with the holy Angels Others are ignorant and know not how to make Profession of Christ or of their Faith when it is demanded Vse 2 Use 2. To exhort us to make Conscience of this Christian duty of confessing and professing our Faith before men so often as good occasion is offered and we have a Calling to it yea though it be with hazard of our goods liberty or life it self in case we should be called before such as are the professed enemies of the Goâpel and of Christ yet we must not shrink from our Profession for fear of their displeasure or of any Punishment they can impose on us but we must witness a good Confession Rules for the right performance of this Duty of outward confessing our Faith 1. It is to be done with Christian wisdom and discretion observing due circumstances of time place and fit Persons before whom we do it 2. To be done with spiritual boldness and freedom of Speech not being daunted or dismayed herein by the faces of men that are enemies of the Truth though never so great Examples of this courage and boldness we have in sundry of the Martyrs 3. This Confession must come from inward truth and sincerity of heart aiming at God's Glory and the good of others it must not be in Hypocrisy aiming at our own praise credit or advantage 4. It must be done with the Spirit of meeknesse and mildnesse and not in distempered Passion or heat of Contention 5. It must be with fear and reverence of the Maâesty of God before whom we stand and with reverent regard of his truth which we make profession of 1 Pet. 3. 15. with meekness and fear Mark 8. 29. And Peter answereth and saith unto him Thou art the Christ. âune 19. 1625. NOw followeth the matter confessed Thou art the Christ Doct. 1 Doctr. 1. That Jesus the son of the Virgin Mary is the Christ or true Messiah that is to say that special and singular Person ordained of God to be the Mediator between God and Us and to be the Redeemer and Saviour of Mankind This is the main truth believed and professed here by Peter for the rest of the Apostles Thou art the Christ that is to say Thou who hast avouched thy self before to be the Son of man for so our Saviour did Matth. 16. 13. Whom say the People that I the Son of man am art the true Christ oâ Messiah ordained and sent of god to execute the Office of a Mediator in redeeming and saving Mankind The same truth also they had before this time made Profession of Joh. 6. 69. We believe and are sure that thou art that Christ the Son of the living God Yea this some of them did believe and profess at the time when they were first called to be Christ's Disciples as may appear Joh. 1. 41. Andrew so soon as he began to follow Christ finding his Brother Peter tells him thus We have found the Messiah which is
God unto it This teacheth us not to undertake any Office or Function in Church and Common-wealth nor to thrust our selves into any weighty Action or Business whatsoever without a calling from God Hebr. 5. 4. No man takes this honour to himself that is the Office of Priest-hood in time of the Law but he that is called of God as Aaron So in these Times none may take upon him the weighty Office of the Ministery nor thrust himself into it under any pretence whatsoever without a calling from God None may run before he is sent Rom. 10. 15. How shall they preach except they be sent The like may be said of the Office of Magistracy and of all other weighty Offices Functions or Actions in Church and Common-wealth not any of them to be undertaken without a calling from God If our Saviour Christ waited for his Calling from God to the Office of a Mediatour much more ought we every one to wait for a calling from God to every Office Function and weighty Action we take in hand Now that we may be sure we have a calling from God Where two things are especially to be seen unto 1. That the Office Function or Action we take upon us be in it self lawfull and warrantable by the Word of God for else God doth not call us to it unlesse it be such as tend some way to his Glory or to the good of others and our selves c. 2. That we find our selves furnished in some measure with such Gifts and Graces as are needfull for the discharge of such Offices or performance of such Actions as we take in hand So he that takes upon him or enters into the Function of the Ministery must first feel this inward calling from God that he iâ qualified with competent Gifts of Knowledge Utterance c. So in undertaking any other Office Function or Action c. Then may we have comfort and expect God's blessing and protection c. Use 2 Vse 2. Christ being called and anointed of God to the Office of Mediatour Hence we may gather That all that he hath done and suffered for us in the execution of his Office is pleasing and acceptable to God and by consequent effectuall for our Salvation in as much as it was done by vertue of his Calling and in way of obedience to the Will of God who ordained him to this Office Ephes 5. 2. He hath given himself for us an Offering and Sacrifice to God for a sweet smelling savour Phil. 2. 8. He became obedient unto Death c. which is a matter of great comfort to true Believers that Christ hath not only dyed and suffered for our Sins and fulfilled the Law for us and wrought all things needfull for our Salvation but that he being called and ordained of God to do and suffer all these things for us therefore God cannot but accept them as done in obedience to his Will This makes the Death and Sufferings of Christ and all his Obedience acceptable to God his Father and available for us This makes it effectuall to procure pardon of Sins Justification and Salvation for us because all that He did and suffered was in obedience to the Will of God and to his Decree and Purpose who from everlasting ordained him to this Office of a Mediatour and sent Him in time into the World to execute the same Otherwise if Christ had taken upon Him to be our Mediatour without a calling from God if He had not dyed and suffered for us in way of obedience to his Father's Will his Death had not been accepted as a Sacrifice propitiatory for our Sins neither could we have been justified or saved by it Use 3 Use 3. In that our Saviour is called the Christ or anointed of God not onely in regard of his being consecrated to the Office of Mediatour but also in regard of being furnished with perfection of all Graces needfull for execution of that Office This further reacheth us That Christ Jesus is a most able sufficient and perfit Saviour unto all his faithfull People being furnished with all sufficiency of Gifts and Graces needfull to make Him a perfit Saviour Hebr. 7. 25. He is able to save to the utmost those that come unto God by Him c. He is able not only to begin but to finish and accomplish the work of our Salvation Able to merit and purchase our Salvation not onely by dying and suffering the Curse due to our Sins but also by overcoming Death and the Curse of God which he declared by rising again from the Dead Able to fulfill the Law for us as being perfitly righteous and holy in his own person Able to vanquish Satan and to tread him under our feet Able to strengthen us against his Temptations to kill and crucifie the Power of Sin in us c. In a word able to give us eternall Life and to bring us to it through all difficulties and impediments whatsoever Joh. 10. 10. I am come that they might have Life and that they might have it abundantly that is fully and perfitly Therefore Col. 2. 10. the Faithfull are said to be compleat in Him c. This also is matter of great comfort to us against our own weaknesse and unability to save our selves or to do any thing at all towards our own Salvation This is enough That Christ being anointed of God with perfection of all Graces fit for a Mediatour is able perfitly to save us Therefore let us deny our selves and renounce all that is in our selves and seek Salvation in Him alone who is the anointed of God and a perfit and compleat Saviour Strive by Faith to lay hold on Him and to trust perfectly on Him for our Salvation and all the degrees and means of it Now here I might further take occasion to speak of the particular parts of Christ's Office as He is Mediatour namely of His Priest-hood and of his Propheticall and Kingly Office all which are implyed under this Name and Title of Christ which is here given unto Him But I have not long since handled these parts of Christ's Office upon the Creed therefore I will not here insist upon them Now followeth Verse 30. And he charged them that they should tell no man c Here is set down the Issue or Consequent of the former Conference between Christ and his Disciples and of that confession which they made of Him They Consequent is this That our Saviour straitghly charged them to tell no man of Him That is not to make known to others this Truth which they had confessed of Him namely That He was the Son of God and true Messiah Matth. 16. 20. He charged them that they should tell no man that He was Jesus the Christ Now this is not so to be understood as if he would have this truth wholly concealed and not to be made known at all but that they should not divulge or make it commonly and openly known at this time Quest
Quest Why did our Saviour forbid them to publish it at this time Answ Answ 1. The main reason was this because the time appointed for Christ's glorification was not yet come he was now in the state of his Humiliation and he was yet farther to be abased being shortly to dye yea to suffer the shamefull Death of the Crosse In the mean time the Glory and Majesty of his Godhead and the Excellency of his Person was to be concealed and hid till the time of his Resurrection which was the beginning of his Glorification He was first to suffer and so to enter into his Glory Luke 24. First to be abased before he was to be exalted in Glory This reason is plainly implyed Luke 9. 21. He straitly charged them to tell no man c. Saying The Son of Man must suffer many things and be reâected of the Elders c. and to be slain and rise again the third Day q. d. Now is no time for you to speak openly of the glory and excellency of my Person that I am the Son of God c. This sutes not with this time of my abasement for I must yet be more abased even to Death and then afterward I am to declare my glory by rising from the Dead the third Day And then after my Resurrection shall be a fitter time than now is for you to publish this Truth which ye have confessed touching my person that I am the Son of God c. This also was one main cause why our Saviour so often forbad his Miracles to be published and made commonly known because the Glory of his God-head which appeared in his Miracles was not to be fully manifested till after his Resurrection And for this cause also Chap. 9. Ver. 9. he forbad his Disciples to tell abroad the glorious manner of his transfiguration in the Mount till after he should be risen from the Dead 2. Another reason may be this because the publishing hereof at this time was not like to do good but much hurt rather For 1. This would have moved many to take the greater offence at the Crosse of Christ if it should have been openly published that he was the Son of God and yet soon he should be so abased and suffer the reproachful death of the Cross 2. If the Truth and Glory of his God-head should have been made openly known this might have hindred his death for none would have dared to put him to death 1 Cor. 2. 8. Sic Piscator Catrwr in Harm et Musculus in Mat. 16. Observ 1 Observ 1. The Truth and Doctrine of God is not to be published or openly professed by us out of due time and season when it may do hurt but in fit and convenient time when God may be glorifyed by the publishing of it See this Point before observed Ver. 26. Observ 2. See here that our Saviour was far from an bitious seeking his own Glory out of due time or before the due time appointed of God for his Glorification By the Apostles publishing of this Truth that he was the Son of God and the true Messiah he might have purchased great Glory yet he would not have it published because the time was not yet come in which his Glory was to be clearly manifested In then ean time he is content to live in a base and contemptible estate To teach us not to seek our own glory honour or credit amongst men out of due time or before the time appointed of God to give us honour either in this life or after this life at the day of Christ We are not then to seek honour or credit with men when God calls us rather to uffer contempt and reproach for his name's sake but we must be willing and well content for a time to be abased and despised in the World till the time come in which the Lord doth think fit to exalt and give us honour we must wait for this time and not prevent it by seeking honour and advance our selves before the due time Joh. 7. 6. when the Kinsmen of our Saviour would have him go into udea there to make himself famous by his Miracles he answereth them My time is not yet come c. that is the due time appointed for clear manifestation of my Glory is not come Vse Use For reproof of such as ambitiously seek their own honour out of due time at such time as God calls them to suffer contempt and to be humbled and abased in the World It was the fault of Baruch Jer. 45. 5. that he sought great things for himself at such a time as the Lord had appointed to humble him by great trialâ The fault also of Zebedees Children and their Mother that they ambitiously sought their own honour out of due time namely when they should rather have thought of suffering affliction and reproach with Christ aâ he doth imply in his Answer to them when he tells them they should drink of the same Cup with him c. that is of the Cup of Affliction and Reproach Mat. 20. 20. We must take heed of this untimely seeking of our own Glory waiting till the time come which God hath appointed to honour us either in this life or after this life if we be his Children In the mean time be willing to be abased 1 Pet. 5. 6. Humble your selves that God may exalt you in due time Mark 8. 31. And He began to teach them that the Son of Man must suffer many things and be rejected of the June 26. 1625. Elders c. IN this Verse and the two next is laid down the sixth principal part of this Chapter in which our Saviour taketh occasion to foretell unto his Disciples his Passion and Resurrection which were after to be fulfilled In the words consider 1. The Prediction it self or foretelling of his Passion and Resurrection in this Verse 2. The manner of his foretelling it in the beginning of the next Verse He spake it openly 3. The Consequents that followed thereupon 1. Peter took him and began to rebuke him 2. Our Saviour turning about and looking on his Disciples rebuked Peter Of the first There are two parts of the Prediction or Prophecy of Christ touching himself The first touching his Passion The second touching his Resurrection In the former we may again consider 1. The Prediction or foretelling of this Passion That he was to suffer 2. The Person who was to suffer these things which was himself whom He calleth the Son of Man 3. The necessity of this Suffering in that it is said He must suffer 4. The Passion it self Foretold 1. Generally He must suffer many things 2. Particularly in two kinds 1. Re ected 2. Killed Of the first He began to teach them that is to foreshew or foretell unto his Disciples touching himself And it is not said simply that He taught them but He began to teach them the reason whereof is because our Saviour did not onely this
good and shall have a happy and comfortable issue Then we shall be in some measure able to hold out in time of trial Hab. 2. The just live by Faith especially in time of trial and under the Crosse This is our Victory which makes us more than Conquerours c. By Faith the Saints have endured the greatest trials Heb. 11. 4. Daily pray unto God to fit and prepare us for the evil day and time of trial seeking to him for spiritual strength courage patience c. as Paul for the Colossians Chap. 1. v. 11. Observ 4 Observ 4. See here the Wisdom of our Saviour in dispensing the mysteries of Faith in that he doth herein apply himself to the ability and capacity of his Disciples not plainly telling them of his Passion and death which was yet a great Mystery to them and very hard to be conceived and believed until such time as he had first confirmed their Faith touching his Person that they might be the better able to hear of this strange and mystical Doctrine of his Death and Sufferings The like is noted of him before as we heard Chap. 4. 33. that He preached the Word to his Disciples as they were able to hear it This Wisdom of our Saviour is to be imitated of Ministers of the Word in their Teaching They are to apply themselves unto the ability and capacity of their Hearers both in the manner and matter of their Doctrine not teaching high and difficult mysteries of Faith at the first to such as by reason of their Ignorance and weakness of Judgment are uncapable of them but first labouring to inform their Minds and Judgments with easier and more plain Points of Faith that so they may afterward be more fit to hear and understand higher and harder Doctrines Thus Paul 1 Cor. 3. 2. I have fed you with Milk and not with strong Meat for hitherto ye were not able to bear it neither yet now are ye able So Hebr. 5. 12. When for the time ye ought to be Teachers ye have need that one teach you again the first principles and are become such as have need of Milk and not of strong Meat Mark 7. 31. And He began to teach them that the Son of Man must suffer many things and be rejected of July 3. 1625. the Elders c. NOW followeth the Person whose Sufferings our Saviour here foretelleth viz. Himself described by this Title The Son of Man Touching which Title see before Chap. 2. 28. It is a title which our Saviour doth often give unto himself in the History of the Evangelists thereby to note out unto us his humane Nature and to distinguish it from his God-head Quest 1 Quest 1. How doth he call himself the Son of Man seeing he was not begotten of Man but conceived and born of a Virgin without the knowledge of a Man c Answ By Man we are to understand Mankind indefinitely and so this Word implyeth both Sexes as well the Woman as the Man And so Christ being conceived and born of a Woman though a Virgin and not knowing Man is neverthelesse truly called the Son of Man because he was conceived and born of Mankind that is of the Race and Stock of Adam Quest 2 Quest 2. Why doth our Saviour in this place call himself by this title implying his humane Nature Answ Answ To teach his Disciples that although he was indeed the Son of God as they had now newly confessed him to be yet he was not to suffer as he was God but as he was Man in his humane Nature Observ 1 Observ 1. The truth of Christ's Man-hood or humane Nature that as he is the true and eternal Son of God so also true and very Man partaker of the same Nature with us Called here the Son of Man to shew that he was conceived and born of Mankind that is of the Virgin Mary and consequently was true Man 1 Tim. 2. 5. He is called the man Christ Jesus Hebr. 2. 14. He took part of Flesh and Blood with the rest of the Children of God Quest 1 Quest 1. How did Christ being the Son of God become true Man Answ Answ By assuming or taking unto himself the Nature of Man and by uniting it with his God-head in one and the same Person Joh. 1. 14. Hebr. 2. 16. He took on him the Seed of Abraham Phil. 2. 7. He took upon him the form of a Servant and was made in likeness or habit of Men c. Touching Christ's Incarnation See Mr. Perkins on Gal. pag. 315. Here we are to note two things 1. That he took not a part but the whole Nature of Man that is a true humane Soul and Body together with all the essential properties and faculties of both 2. That he took not onely the substance of our Nature but also the infirmities thereof as to be Hungry Thirsty Weary to suffer pain grief of mind c. Yet not any sinful Infirmities but such onely as were meerly Natural or Consequents of man's Nature and not tainted with sin Quest 2 Quest 2. When did Christ the Son of God become Man Answ Answ When the Humane Nature was perfectly conceived in the Womb of the Virgin Mary Then began this great work of Christ's Incarnation Quest 3 Quest 3. Why was it needful that Christ should be true Man as well as God Answ Answ 1. That in man's Nature he might dye and suffer the Wrath of God and whole Curse due to our Sins which otherwise being God onely he could never have done Hebr. 2. 14. 2. Because it was requisite that God's Justice should be satisfied for Sin in the same Nature which had offended 3. It was fit that the Mediatour who was to reconcile God and Man should pertake in the Natures of both Parties to be reconciled Use 1 Use 1. To confute such as deny or any way corrupt this Doctrine touching the truth of Christ's humane Nature As 1. Those old Hereticks which opposed this Doctrine and troubled the Church with their Errours For Example Apollinaris who held that Christ took not the whole Nature of Man but a humane Body onely without a Soul and that the God-head was instead of a Soul to the Man-hood Also Eutyches who confounded the two Natures of Christ and their properties c. Also Apelles and the Manichees who denyed the truth of Christ's humane Body and held him to have an aerial or imaginary Body c. 2. All corrupt Teacherâ of late Times and at this Day who by their Doctrine do any way oppose this Truth as the Papistâ who by their Doctrine of the real presence of Christ's Body in the Sacraments do overthrow one of the properties of his humane Nature which is to be but in one place present at once So the Lutherans or Ubiquitaries teaching Christ's humane Nature to be in all places by vertue of the personal union c. Use 2 Use 2. See here in Christ a wonderful pattern of Humility even
also the substance of this Divine and heavenly Doctrine of Salvation Therefore if we would willingly dye for Christ's sake let us as willingly dye for the Gospel's sake and for the profession of it Remember how Christ doth in this place promise the Reward of eternal Life not onely to such as lose this Temporal Life for His sake but also to such as lose it for his Word and Gospel's sake And let this move us to be willing to part with our Lives not onely for Christ's sake but also for the Gospel's sake especially seeing it is so that in suffering for the Gospel we do suffer for Christ also c. Now that we may be able and willing thus to lay down our lives if need be in defence of the Gospel of Christ we must daily prepare and arm our selves for the practice hereof To this end 1. Labour to be well grounded in the sound Knowledge of this Doctrine of the Gospel using all good means to this end as diligent hearing of this Doctrine preached to us diligent searching of the Scriptures that the Word of Christ may dwell in us richly Col. 3. 16. 2. Labour by true Faith to believe and be perswaded of the divine truth and certainty of this Doctrine of Christ and not onely so but to apply the same unto our selvs particularly for our comfort Then we shall be moved to stand out unto the death in defence of it 3. Labour to entertain the true love of the Gospel and Doctrine of Christ in our hearts else we shall never be content to lay down our lives in the defence and maintenance of it c. Such as esteem so little of this Word and Doctrine of Christ and have so little love and desire to it how would they be content to dy in defence of it Mark 8. 36 37. For what shall it profit a man if he shall gain the whole World and lose his own Soul Or Jan. 1. 1625. what shall a man give in exchange for his Soul IN the beginning of the former Verse our Saviour shewed the great hurt and danger which cometh of seeking to save the temporal life of our bodies by denying Christ or his truth and Gospel or by not confessing the same when we are thereunto called That such as so do shall forfeit or lose the eternal Life and Salvation of their own Souls and Bodies And this he used as one Reason to perswade Christians to part with their bodily lives for Christ's sake and the Gospel's Now in these two next Verses he confirmeth his Reason by shewing further how great a loss and dammage it is for a man to lose or be deprived of the eternal Life of his Soul which he sheweth 1. By comparing this losse with the gain of the whole World and shewing it to be greater in the 36th Verse What shall it profit a man c. 2. By shewing the irrecoverableness of this losse or the impossibility of redeeming the losse of a man's Soul by any way or means in the 37th Verse Or what shall a man give in exchange c. What shall it profit a man What good shall it do him What benefit shall it be to him q. d. None at all This Interrogation hath the force of an earnest Negation If he shall gain the whole World This is not so to be taken as if it were possible for any one man to gain the Right and Possession of all the World but it is an Hyperbole by which more is spoken than is to be understood q. d. If he shall gain or get unto himself never so much even the whole World if it were possible By the World understand metonymicè all temporal good things in this present World which may be any way helpful to a man or do him any good as profits pleasures honours c. 1 Joh. 2. 15. Love not the World nor the things that are in the World c. Ver. 16. All that is in the World the Lust of the Flesh the Lust of the Eyes and the Pride of Life And lose his own Soul that is If he shall be deprived of the eternal Life and Salvation of his Soul in God's heavenly Kingdom or if he shall fail or come short thereof Note here also that the Soul being the principal part of man is by a Synechdoche named for the whole Person consisting of Soul and Body Therefore Luke 9. 25. it is said If he lose himself Doctr. 1 Doctr. 1. That the eternal Life and Salvation of Man's Soul in God's heavenly Kingdom is a matter of great worth and excellency A Blessing of great value and price if it be rightly estimated This appears here in that our Saviour doth prefer it before the gain of this whole World and of all the good in it affirming that the gain of all that is in the World will not countervail the loss of one Soul 1 Pet. 1. 8. This is reckoned as the greatest Blessing which the Faithful have by believing in Christ that by this means they receive the end of their Faith even the Salvation of their Souls Therefore also the Apostle the more to set forth the excellency and worth of this benefit doth call it there the end of our Faith For if Faith be a precious Grace as it is called 2 Pet. 1. 1. being but the means of attaining to Salvation how much more precious is Salvation it self being the end of our Faith Now the Worth and Excellency of the Salvation of Man's Soul may further appear by these following Reasons 1. By the excellency and dignity of the Soul of man in its own Nature in that it is a spiritual Substance and immortal never dying or perishing as the Souls of Brute-beasts do but living for ever even after the death of the body And this excellency of the Soul is confirmed by the manner and order which God himself observed in creating the Soul of the first man in that he did not make it of the dust of the earth as he did the Body but made it of nothing breathing it immediately from himself to shew that it is of a more divine Nature than the Body Gen. 2. 7. Vide Chrysost in Psal 48. pag. 668. 2. By the excellency of that estate and condition whereof the Soul of Man being saved is made partaker after this life in Heaven which is an estate of perfect happiness Set forth in Scripture by most excellent Names and Titles it is called a Crown of Life and a Kingdom 1 Pet. 1. 4. An Inheritance immortall undefiled c. 2 Cor. 4. 17. An eternall weight of Glory 1 Cor. 2. 9. Eye hath not seen nor Ear heard c. 3. By the excellent and precious means ordained of God for the procuring and working of the Salvation of Man's Soul viz. The precious Blood of Christ the Son of God that is to say his precious Death and Sufferings 1 Pet. 1. 18. Ye were not redeemed with corruptible things as Silver
appears in that our Saviour threatens that he will be ashamed of such at his second coming Therefore Paul gives special warning to Timothy to take heed of this Sin of being ashamed of the testimony of the Lord that is of the Profession and Preaching of the Gospel before men 2 Tim. 1. 8. Be not thou ashamed c. This was the sin of Nicodemus that he was ashamed to profess Christ openly before men and therefore he came to him in the night lest he should be seen Joh. 3. 2. It was also the Sin of those Rulers mentioned Joh. 12. 42. who believed on Christ but durst not confess him lest they should be shamed by being put out of the Synagogue For they loved the praise of men c. and this is there noted as a great fault and sin in them Reas 1 Reas 1. To make outward profession of Christ and his Word before men is a especial duty required of all Christians as we have before heard Therefore to be ashamed to do it is a great sin Reas 2 Reas 2. It is a great dishonour to Christ and disgrace to his Word and Doctrine for any to be ashamed of professing Him or his Word before Men and consequently a great sin As for a Souldier to be ashamed of his Captains or a Servant of his Master c. Use 1 Vse 1. To reprove such as are guilty of this sin of being ashamed of professing Christ or his Word before Men Some are afraid they shall be mocked or counted Puritans c. No small or leight sin but hainous Our Saviour threatens to be ashamed of such at the Day of Judgment This sin alone therefore is enough to condemn a man at that Day if it be not repented of Such also are reproved here who are ashamed to give accompt of Faith being required by such as have Authority over them as by Pastors Parents c. Such of younger sort who are ashamed to answer questions of Carechism c. Such also as are ashamed to pray read conferr of the Scriptures before others c. Use 2 Vse 2. For admonition to take heed of this great sin of being ashamed of Christ and his Word before Men. Let not fear of worldly shame hinder us in this Duty of professing Christ and the Gospel of Christ before Men when we are called so to do Be content to suffer any shame or disgrace in the World rather then deny Christ or not confess Him and his Truth c. Remedies against this Sin 1. Consider the dignity and excellency of Christ and of his Word how worthy they are to be professed by us The dignity of Christ in that he is the Son of God and true Messiah our onely Saviour and Redeemer c. The dignity of the Word of Christ in that it is the onely Word of Life and Doctrine of Salvation c. Therefore it is no shame but a great honour to be a professour of Christ and of the Gospel If it be an honour for the Servant of some Noble man or Prince to profess his Master's name much more for a Christian c. Paul Gloryed in the Cross of Christ Gal. 6. 14. that is in the profession of Christ Crucified And he often calls himself a Servant of Jesus Christ 2. Look at the examples of the Saints and Faithful who have not been ashamed of professing Christ and his Word before men when they were called to it Paul Rom. 1. 16. I am not ashamed of the Gospel c. David Psal 119. 46. not ashamed to speak of God's Testimonies before Kings The Martrys were not ashamed to confesse Christ and his Truth before their Adversaries These we must imitate not being ashamed to profess Christ and his Word yea to suffer for this profession if need be 1 Pet. 4. 16. If any suffer as a Christian let him not be ashamed but Glorifie God in this behalf 3. Consider that Christ our Saviour was not ashamed to dye and suffer the wrath of God and cursed Death of the Crosse for our sins Hebr. 12. 2. He endured the Cross despising the shame c. Therefore we are not to be ashamed to confesse Him and his Truth though with hazzard of Life c. Despise all shame that may be cast on us for the Name of Christ 4. The Wicked are not ashamed to commit sin they are not ashamed to deny and dishonour Christ and his Truth Esay 3. 9. They declare their sins and hide them not c. And shall we be ashamed of professing Christ and his Truth both by Word and Deed c 5. Lastly Consider the danger of being ashamed to confesse Christ or his Truth He will be ashamed of such at his second coming c. But of this afterward Mark 8. 38. Whosoever therefore shall be ashamed of Me c. Febr. 5. 1625. NOW followeth the occasion of this sin of being ashamed of Christ c. The profane and wicked People or Persons amongst which they lived Described by a twofold property or attribute 1. Adulterous Generation 2. Sinfull The meaning In this Adulterous Generation c. Or amongst this Adulterous Generation He seemeth principally to understand the wicked Nation of the Jews as they were at that Time especially the Scribes and Pharisees with such other who were greatest Enemies of Christ and the Gospel The more probable because he had before called them thus Matth. 12. 39. An evil and adulterous Generation seeketh a Sign c. So the words contain a sharp reproof of the Jews indirectly yet this is further to be extended to all other profane and wicked Nations or People amongst which the Disciples of Christ or any other good Christians should live at any Time Generation Put here for a Naturall Stock Progeny or Posterity Adulterous Generation That is a degenerate spurious or bastardly Brood or Progeny such as were not the true and lawfull Posterity of those whose Posterity they professed and boasted themselves to be that is to say of Abraham Israel and the other Patriarchs and Fathers in the old Testament Joh. 8. 39. They boasted That Abraham was their Father Therefore our Saviour here to convince their Hypocrisie calls them an Adulterous Generation that is a bastardly Brood to shew That although they were by natural Birth descended of Abraham and the other holy Fathers yet they were not the true and lawful Posterity of those Ancestors in regard of spirituall Birth because they did not walk in the steps of the Faith of Abraham and the Fathers but were Unbelievers neither did they do the Works of Abraham that is they lived not holily and uprightly as he did but profanely and wickedly therefore he calls them a sinfull Generation So Joh. 8. 39. If ye were Abrahams Children ye would do the Works of Abraham And he does not call them Adulterous Children but an Adulterous and sinfull Generation implying that not onely themselves but their next and immediate Parents and Ancestors were degenerated
times he manifested the Glory of his God-head by his powerful Miracles which could by no other means be wrought but by the immediate finger of God Luke 11. 20. If I with the finger of God cast out Devils c. Therefore Joh. 11. 4. Lazarus his Sickness is said to have been to this end that the Son of God might be glorified thereby that is That the Glory of Christ's God-head might be manifested by the Miracle of raising him from death Vse Vse To strengthen our Faith in the truth of Christ's God-head and consequently that he is the true Messiah and our onely powerful and sufficient Saviour and therefore we must seek Salvation in and through him alone c Observ 2 Observ 2. The certainty of the glorious coming of Christ at the last day to Judgment in that our Saviour for proof hereof doth foretell his Disciples that some of them should see a visible and sensible Representation of that his glorious coming at the time of his Transfiguration upon the Mount Therefore as certainly as Christ's Glory and Majesty was manifested in his Transfiguration and that in the view of some of his chief Disciples as Eye-witnesses so certainly shall he come at the last day to Judgment and that with unspeakable Glory and Majesty in the view of all the World Mat. 24. 30. Then shall all Tribes of the Earth see the Son of Man coming in the Clouds of Heaven with Power and great Glory Therefore he is said to come already Jude ver 14. But of this before upon the last Verse of the former Chapter Use 1 Vse 1. For terror to the wicked He shall come to condemn and cast them to Hell c. Use 2 Use 2. Comfort to the godly and faithful He shall come to give them perfect rest from all miseries and troubles and to reward them with that immortal Crown of life c. Object Object The time of his coming is deferred and we know not how long it may be Answ Answ Yet his coming by Death cannot be far and that shall set us free c. It followeth With Power or in powerful manner Observ Observ That the great and wonderful Power of God was manifested in the Transfiguration of Christ upon the Mount 2 Pet. 1. 16. We have not followed cunningly devised Fables when we made known to you the Power and Coming of our Lord Jesus Christ He speaks of the coming of Christ in his Transfiguration and of the Power of God manifested therein as appeareth Ver. 18. Now the great Power of God appeared at the time of the Tran figuration of Christ in two respects 1. In the Transfiguration it self that is to say in the miraculous and suddain transforming or changing of his face and garments into such a glorious form and colour For his face on the suddain did shine as bright as the Sun in the Firmament as is testified Matth. 17. 2. His garments also on the suddain became as white as the Light as the same Evangelist witnesseth or as white as the Snow and so as no fuller on Earth could white them as St. Mark saith in Ver. 3. of this Chapter Herein was shewed the wonderful Power of God and of Christ himself 2. In respect of the Circumstances of his Transfiguration As 1. In the Persons which miraculously and extraordinarily appeared in the Mount with our Saviour which were Moses and Elias who dyed long before yet now by the Almighty Power of God they were caused to appear upon Earth visibly and to talk with Christ 2. In the terrour or fear with which the three Disciples Peter James and John were stricken at the sight of Christ's Glory which fear did so astonish Peter that he knew not what he said Luke 9. 33. 3. In the extraordinary Cloud which suddenly came and over-shadowed the three Disciples 4. In the Voice of God the Father uttered from Heaven in the hearing of the Disciples concerning Christ This is my beloved Son hear him 5. Lastly in the suddain miraculous vanishing of Moses and Elias and leaving Christ and the three Disciples alone upon the Mount Ver. 8. of this Chapter Use 1 Vse 1. If the coming of Christ in his Transfiguration on the earthly Mount were in such powerful manner how much more shall the great Power of God be manifested in his last coming from Heaven in the Clouds with all his Angels to execute the last Judgment Mat. 24. 30. They shall see the Son of Man coming in the Clouds of Heaven with Power and Glory But of this also before sufficiently It makes for the terrour of the Wicked and comfort of the Godly Use 2 Vse 2. See by this the excellency of that glorious Vision or Apparition of Christ in his Transfiguration on the Mount whereof we shall here more out of the Verses immediately following in that such a miraculous Power of God and of Christ himself was sensibly declared in it Therefore 2 Pet. 1. 17. the Apostle speaking of the Glory of God manifested at that time calls it The excellent Glory Which must stir us up to the more attentive and serious consideration of the History of Christ's Transfiguration as it is set down by the Evangelists as also to be the more diligent in hearkning to the Doctrine of it when it shall be opened to us that so we may reap the more profit and edification by it Mark 9. 1. There be some of them which stand here which shall not taste of Death till they have seen the Kingdom of God come with Power Mar. 26. 1626. NOW followeth the Time when they should see the Kingly Glory and Majesty of Christ the Messiah manifested in his Transfiguration viz. Before their death or while they were alive They should not taste of Death till they had seen c. that is they should see it shortly even within few daies after as appeareth in the following Verse Quest Quest Why doth he mention the time how soon they should see the manifestation of his Glory Answ Answ The more to strengthen the Faith of his Disciples touching the truth and certainty of his glorious coming to Judgment at the last day whereof he spake before Ver. ult of the former Chapter and to prevent that offence which they might take at the delaying of the time of that his second coming Therefore he tells them that although the time of the actual accomplishment of that promise of his second coming should be deferred yet they should out of hand or shortly see it in some sort fulfilled namely in a special type or resemblance thereof which should be in his Transfiguration Observ 1 Observ 1. The goodness and mercy of our Saviour toward his Disciples in that he doth not reject them because of the weakness of their Faith but is careful and useth means to confirm and strengthen it See before Chap. 8. 17 c. and Chap. 4. 40. c. Observ 2 Observ 2. Shall not taste of Death till they have seen
certainty of it and must serve to confirm our Faith therein and so much the rather because this History doth contain excellent matter of Instruction and Comfort for the true Church and faithful Servants of Christ as we shall hear afterward God willing Observ 2. Our Saviour chose none to be with him to see the Glory of his Transfiguration but such as were of the number of his true and faithful Discipleâ as Peter James and John for which cause Judas Iscariot was none of the three Hence we learn what kind of Persons they are who shall see the heavenly Glory of Christ in the life to come viz. none but such as are Christ's true Disciples in this life none but true Believers and sanctified Persons such as do not onely make outward Profession of Christ's Name but do truly believe in him and shew their Faith by holiness of life These onely shall see the Divine Glory and Majesty of Christ in Heaven hereafter and not onely see it but be partakers of it Joh. 17. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me c. Mat. 5. 8. Blessed are the pure in heart for they shall see God Heb. 12. 14. Without holiness no man shall see the Lord. Therefore Heaven is called the Inheritance of the Saints Col. 1. 12. to shew that none shall be Partakers of it nor see the Glory of God or of Christ there but the Saints and faithful As none but Believers and Saints were admitted of Christ to behold his Glory in the earthly Mount which is therefore called the Holy Mount 2 Pet. 1. 18. So none but the Saints and faithful shall be admitted to see Christ's Glory in the heavenly Mount Use 1 Use 1. See how many deceive themselves who vainly hope and perswade themselves that they shall come to Heaven hereafter and there see Christ in glory though as yet they be not in the number of Christ's true Disciples though they be as yet no true Believers or sanctified Persons but on the contrary are utterly void of true Faith and profane in life Some live in gross Ignorance of the Word of God and of the very grounds of Christian Religion having no sound Knowledge of Christ and therefore can have no true Faith in him Others live in gross and manifest sins and corruptions unreformed in swearing drunkenness uncleanness covetousness c. and yet hope for Heaven and to see Christ's Glory there hereafter But deceive not thine own Soul For if no profane or unsanctified Person might go with Christ up to the earthly Mount to see him there transfigured how much less shalt thou being a profane Person and living in thy sins be admitted to see Christ's Glory in the heavenly Mount No unclean thing shall ever come into that holy City the new Jerusalem Rev. 21. 27. Use 2 Use 2. See here the Profaness of such as reproach others with the Name of Puritan Let them know that if ever they look to see Christ's Glory in the Heavenly Mount themselves must be Puritans c. See 1 Joh. 3. 3. Use 3 Use 3. If we would know and be assured that we shall hereafter see and be partakers of Christ's Glory in Heaven labour first in this life to be joyned to him by true Faith that we may feel him dwelling in our hearts by Faith and to shew forth this Faith by the fruits of it in Holiness of life If we would be received up into that heavenly Mount whither he is ascended before us there to behold his divine and heavenly Glory and to partake in it with the rest of the Saints let us look to it that we be in the number of his true Disciples that is of his faithful Saints and Servants such as these three were whom Christ took with him into the earthly Mount to see his excellent Glory Labour above all things in the World for some measure of true Faith and Sanctification to make our Calling and Election sure c. 2 Pet. 1. 10 11. Now followeth the Place where our Saviour was transfigured An high Mountain into which he led up his three Disciples apart by themselves What Mountain this was is not expressed by the Evangelists but the most received Opinion of Interpreters is that it was the Mount Tabor mentioned Judg. 4. 6. which was in the Country of Galilee and in the border or coast of of the Tribe of Zebulun as Hierom writeth in locis Haebraicis And this is the more probable 1. Because our Saviour conversed much in Galilee and it is probable he was now in that Region or Country 2. Because the Evangelists affirm that it was an high Mountain and so doth Hierom testify of the Mount Tabor that it was mira rotunditate sublimis Vide Maldonat cui incertum videtur Vide potius Casaub contra Baron Exerc. 15. Ann. 33. Num. 29. Quest Quest Why did our Saviour lead them up into this Mountain apart Answ Answ 1. Because he intended to give himself to private Prayer thereby to fit and prepare himself to his Transfiguration for which a private place was fittest Luke 9. 28. He went up into a Mountain to pray viz. that there he might be private with his three Disciples and free from distractions So at other times when he intended to pray privately he used to go apart into some private Mountain or Hill as Mark 6. 46. and Lukâ 6. 12. 2. That the Disciples might also be free from all distractions that might hinder them either in Prayer or in the fight and beholding of Christ's Glory 3. The Mountain being a remote solitary and private place was fittest for this private manifestation of Christ's Glory before the three Disciples that so no others besides might see it done Observ 1 Observ 1. When we go about the performance of weighty and serious duties we should withdraw out selves from all occasions that may hinder or disturb us therein especially when we go about holy and spiritual actions and duties as our Saviour now being to give himself to Prayer and withall intending to comfort his Disciples by revealing to them this extraordinary and miraculous Vision or Apparition of his heavenly Glory he therefore withdrawes himself from all company except three of his Disciples and goes apart with them alone into a private solitary Mountain where no unfit company or other outward occasions might hinder or disturb him So when we go about religious duties of God's Worship publick or private we are first to separate and free our selves from hinderances we must ascend up above them and leave them below us when we are to pray read hear the Word c. See before on the 37th Verse of Chap. 5. The not doing of this is one main cause that we often find so many hinderances and distractions in performance of such duties Observ 2 Observ 2. We are not onely to separate our selves from
company and communion of Saints in Heaven to Abraham Isaac Jacob Moses Elias c. They leave their Earthly Friends for a time but shall find better Friends and Company in Heaven there they shall find not onely God and Christ and the holy Angels but all the glorious Saints of God c. Such Friends as shall joyfully receive them into everlasting habitations Vse 3 Vse 3. To stirr us up every one to labour and use all means to be partakers of that blessed estate and condition after this Life in Heaven in which we shall enjoy not onely the company and fellowship of Christ but also of all the Saints being immediately joyned to them in place and living and raigning with them in the same heavenly Kingdom and Glory What a blessed thing shall it be to live for ever in such company If the company and communion of the Saints on Earth be so sweet and comfortable as it is If it be so comfortable to converse and keep company familiarly with some one or few of the true Saints and Servants âo God that we think our selves in Heaven while we are with them and while we have communion with them in prayer conference c. though but for a little time how much more sweet and comfortable shall it be to enjoy the communion and fellowship of the Saints in Heaven for ever Oh then labour every one to know and be assured by Faith that we shall have part in that blessed state of the Life to come and consequently that we shall be immediately joyned to that blessed and glorious company of the Saints in Heaven To this end see that we be first truly joyned to the true Church and Saints of God on Earth I say truly joyned to them not in place or outward society or in outward profession onely but in deed and truth that is that we be joyned unto them by true Faith in Christ our common Head and Saviour and by true communion with them in all other sanctifying Graces of the Spirit of Christ as love humility meekness patience holiness of Life c. Then shall we most certainly be joyned to the Saints in Heaven if first we be thus joyned and knit unto them in true fellowship on Earth Therefore Hebr. 12. 22. the Apostle tells the Faithfull That they were already come or joyned to the heavenly Hierusalem and to the Spirits of just men made perfect because they were in this Life knit and joyned to the true Church by Faith and Love and by the bond of one and the same sanctifying Spirit c. Use 4 Use 4. This should move us to delight in the company of the Saints here on Earth seeing these are the company we shall have in Heaven So David Psal 16. We should love them more who shall be with us for ever than those who shall be with us in this Life onely Ambros Mark 9. 4. And they were talking with Jesus May 21. 1626. Observ 3 Observ 3. THough Moses and Elias did now appear on Earth yet were they still in Glory and so appeared as St. Luke saith Chap. 9. ver 31. though they were brought down from Heaven for a time yet they were not stripped or disrobed no not for a moment of that Glory which they enjoyed before in Heaven Whence we learn That the glory and blessedness of the Saints after this Life is such as they being once partakers of can never lose or be deprived of it again no not for a time nor a moment but it shall for ever continue with them and they for ever enjoy it without ceasing or intermission It follows them and accompanies them inseparably wheresoever they go or come not onely in Heaven but out of Heaven if it please the Lord at any time to remove them hence for a time as now he did Moses and Elias they were still in glory and happiness and could not be severed from it They were in Heaven though out of Heaven because they were not neither could possibly be deprived of their heavenly Glory The same is true of the glory and happiness of all other Saints of God after this Life It is such as cannot be separated from them such as they can never lose or be deprived of such as hath no intermission or ceasing but continueth for ever Hence eternall Life is called an incorruptible Crown and an Inheritance that fadeth not away and a Kingdom that cannot be moved or shaken Hebr. 12. 28. The Glory of this Life to come is in Scripture compared to a rich Robe or royal Garment of a King as in the Revelations Chap. 6 7. And it is such a Robe or Garment as being once put on shall never be put off again such a Crown as shall never be taken from their Heads c. As the Wicked and Reprobate after this Life being once in Hell torments can never come out of that wofull estate yea though they could come out of Hell yet not out of misery and torment c. So here c. Use 1 Use 1. Comfort to Saints in this Life who know they shall be partakers c. Use 2 Use 2. See by this the excellency of that blessedness and glory of the Life to come being such as can never be lost or taken from those that once enjoy it such as shall continue for ever and never cease or have the least intermission This is true happiness indeed and none but this How should this stir us up to labour and to use all pains and diligence to attain to that excellent estate of blessedness after this Life which being once had shall for ever continue with us and never be lost or taken from us All outward things of this Life are subject to losse and shall be taken from us or we from them all Honour Glory Pomp Riches Pleasures of this Life shall fade and wither and come to nothing at length Onely the glory and blessedness of the Saints in Heaven is a durable everlasting estate which shall never cease or fade away c. but continue and be for ever enjoyed of those that are once partakers of it Let us then bestow less care and pains in seeking after the vain and transitory things of this Life and let our chief care and labour be for Heaven and the Life to come to obtain that Glory which can never be lost that Crown which is incorruptible c. Here we have no continuing City let us seek one to come as the Apostle saith and not only seek it but in the first place and with our chief care and pains First seek the Kingdom of God c. Matth. 6. 33. What pains do worldly men take to get themselves a durable and settled estate in Lands or Goods of this Life how do they labour and sweat for these things Let us be content to take much more pains for the Life to come which is an estate that shall never fail us but continue with us for ever Let
Salvation in that he appointed his own Son to be our Redeemer and Saviour yea gave this his Naturall Son unto Death yea to the most shamefull and cursed Death of the Cross to the end that we might be redeemed and saved Rom. 5. 8. God commendeth his love towards us in that while we were yet Sinners Christ dyed for us 1 Joh. 4. 9. In this was manifested the love of God towards us because that God sent his onely begotten Son into the World that we may live through him See Ephes 2. 7. This giving and sending of Christ to be our Saviour and that by his Death doth highly commend and set out the infinite love of God to us and doth plainly shew how dear and pretious our Salvation was unto him If Abraham shewed his great love to God in not sparing his own and onely son Isaac but being ready to Sacrifice him upon God's Commandment Gen. 22. how much greater love hath God himself shewed to us in not sparing his onely begotten Son for our sakes but giving him to Death for our sins c And so much the greater is this love of God to us if we consider how unworthy we were of it being his enemies by Nature c. Vse 1 Use 1. To draw our hearts to the true love of God who hath so loved us as to give his Son to redeem us c. And not only to love God but even with our chiefest love To love him above all things in the World preferring Him and his Glory above all and seeking his Glory above those things which are most dear and precious to us As our Salvation hath been dear and pretious to him so must his Glory be to us Be content to do or suffer any thing for his sake to part with any thing c. To this end labour to be truly sensible of his unspeakable love to us in Christ which he hath shewed in giving his own Son for our Salvation yea his onely Son yea his beloved Son as he is here also called c. Pray therefore unto God to shed the sense of his love abroad in our hearts as the Apostle speaketh and to make us feel it by Faith Then it will inflame our hearts with true love to God again and cause us to shew and express it by all possible means The true love of God will never kindle in our hearts of it self for we are by Nature most averse from it but it must come from God himself who is Love and the Fountain of it 1 Joh. 4. 19. We love him because he loved us first Vse 2 Vse 2. To stirr us up unto true thankfulness to God for this his unspeakable and infinite love shewed to us in giving Christ his own proper and naturall Son to be our Redeemer yea to suffer Death for our Redemption c. The greater this love of God is the greater measure of thankfulness must we endeavour to shew for the same And this thankfulness must not be onely in Word and Tongue but in Deed in and Truth Reall thankfulness expressed in our Lives by consecrating our Souls and Bodies wholly to the obedience of God's Will Rom. 12. 1. This is true thankfulness for the unspeakable love of God shewed in giving his own Son to be our Saviour Labour to shew such thankfulness all the dayes of our Life To this end often think of the greatness and incomprehensible measure of this Love of God to us Think of the unspeakable length breadth heighth and depth of it consider also how free and undeserved it was on our part how unworthy we were of it c. Use 3 Use 3. A forcible motive to us to love one another and earnestly to desire and seek the Salvation of each other 1 Joh. 4. 11. If God so loved us as to send his Son to be a propitiation for our Sins we ought also to love one another Seeing God hath so loved us and been so desirous and carefull of our Salvation as not to spare his own Son but to give him to Death for us how should this affect our hearts with love to our Brethren and cause us earnestly to desire to seek their Good and Salvation And to this end to be content and willing to part with that which is most dear and pretious to us in this World yea with our Lives if thereby we may procure and further the Salvation of our Brother's Soul 1 Joh. 3. 16. Hereby perceive we the love of God because he laid down his Life for us and we ought to lay down our Lives for the Brethren Labour to be sensible of God's love to us The more we feel his love to us in Christ the more shall we be affected to love our Brethren John the beloved Disciple writeth most of Love c. Mark 9. 7 8. This is my beloved Son c. Aug. 13. 1626. Observ 4 Observ 4. SEE here the greatness and fearfulnesse of our misery by Nature in regard of our Sins and the punishment due unto them in as much as Christ Jesus the Naturall Son of God was fain to come from Heaven and to take our Nature on him yea in our Nature to Dye and Suffer the Wrath of God for us that so we might be delivered from Sin and Condemnation This shews the greatness of our Naturall misery and difficulty of the work of our Redemption in that it could by no means be wrought but by the Incarnation and Death of the Son of God See 1 Pet. 1. 18 19. And Rom. 8. 3. Suppose one to have committed some grievous offence against an earthly King and that no person could appease the King's Wrath but his own Son yea that the Kings Son himself could not make satisfaction or deliver the Offender unless he will in his own person suffer the punishment due for the Offender Should we not think such an Offender to be in a wretched case and that his offence and crime were most hainous So here c. Use 1 Use 1. To humble us before God in the sense of our Naturall misery by reason of our Sins and the curse of God due unto them and to break our hearts with godly sorrow for the same To this end often think of the greatness of our misery from which we could by no means be delivered but by the Death and Sufferings of Christ the Son of God Think of the hainousnesse and foulnesse of our Sins for which we could by no means be purged but by the precious Blood of the Son of God no other Fountain to cleanse us from it No Sacrifice to appease God's Wrath but the offering up of Christ himself the Son of God in his Death Neither thousands of Rams nor ten thousands of Rivers of Oyl c. Mich. 6. 7. Vse 2 Use 2. To stirr up such unto a great measure of Thankfulness who know and feel themselves delivered from that fearfull misery and that by such a means c. Now follows the second
They are forbidden to speak of it rashly and unadvisedly without due consideration of Circumstances of Time Place Persons c. 2. Not to publish or make it commonly known where they came as yet untill the due time should come for the publishing of it viz. After his Resurrection from the Dead ut sequitur What things they had seen That is the glorious Vision of Christ's Transfiguration before mentioned together with the speciall Adjuncts and Circumstances thereof as the Apparition of Moses and Elias from Heaven with Him as also of the bright Cloud c. Quest Why would not our Saviour have his glorious Transfiguration published forth with or immediately Answ Because one main end of his Transfiguration was to prove and manifest the Truth of his God-head that he was not onely Man but the Son of God and consequently the true Messiah Now the due time appointed of God for the publike manifestation of his God-head was not yet come for He was yet in the state of his Humiliation and so was to continue for a time Now the time of his Humiliation was no fit time for the publishing of the Doctrine of his God-head and Divine Glory That Doctrine was not sutable to the state and condition of his Humiliation in which the Glory of his God-head was to lye hid and covered for a time under the Vail of his humane Flesh Reas 1 Reas 1. This would have caused many to take the greater offence at the Cross and Sufferings of Christ and so to doubt of his Person if they should first have heard it publikely and openly professed that He was the Son of God and yet soon after should have seen Him put to Death yea to the shamefull Death of the Cross Reas 2 Reas 2. The publishing or making known of Christ's God-head and Divine Glory at that time might have been a means to hinder the execution of God's counsell and purpose touching the Death of Christ and work of our Redemption For if it should have been made commonly known that He was the Son of God who would have dared to put Him to Death See 1 Cor. 2. 8. Vide supra Chap. 8. ver 30. Quest Quest Why doth He charge them not to publish the Glory of his Transfiguration till after his Resurrection Answ Answ Because that was the due time appointed for the publick and open manifestation of his Divine Glory Rom. 1. 4. He was declared to be the Son of God with Power by the Resurrection from the Dead His Resurrection was the first step of his Glorification therefore that time fittest to publish the Glory of his Transfiguration then it was most likely to be believed and imbraced Observ 1 Observ 1. That although we ought never to deny or conceal the Truth or Doctrine of God when we have a Calling to professe or make it known to others yet all Truths are not to be uttered at all times but then onely when it makes for God's Glory and the good of others There is a time in which it is better to conceal and hide the Truth or some part of it at least from others then to utter or make it known See before Chap. 8. 26. Acts 17. 16. Paul did not presently at first coming to Athens preach against their Idolatry but concealed that Doctrine for a time And 2 Cor. 12. 2. he concealed that Vision fourteeen years Quest Quest When is it fit for us rather to conceal then to publish or professe the Truth of God to others Answ Answ When the case so stands so far as we can judge that the uttering or professing of the Truth is not likely to do good but rather hurt viz. when the uttering of it tends to the dishonour of God or hurt of others or to the prejudice or disgrace of the Truth it self As 1. If it be before obstinate malicious enemies of Religion or scoffers at the Truth known to be such c. Math. 7. 6. Give not holy things to Doggs c. Before such persons silence is better then profession of the Truth See before Chap. 8. 26. 2. At any other time when the Truth being uttered and made known is not like to be imbraced but rather rejected of those to whom it is uttered 3. If it be such a time in which that truth which is to be uttered is not necessary For all Truths are not necessary at all times c. Use 1 Vse 1. For reproof of such as do rashly and unadvisedly utter or make known the Truth to others out of due time and season either before such persons as are not fit to hear it or at such time as there is no hope or likelihood of doing good thereby Such do more hurt then good by such unseasonable publishing of the Truth So did those that rashly and out of due time published the Miracles of Christ for by that means they hindred His preaching and inraged His enemies the more against Him Vse 2 Use 2. See then that as it is our duty to publish and make known the truth of God unto others so we are wisely to observe the due and fit time for the doing hereof not publishing the truth at such time when it may do hurt but when it is like to do good at such time as God may be glorified and others edified thereby See Prov. 15. 23. and Prov. 25. 11. And Eccles 8. 5. A Wise man's heart discerneth both time and judgment that is he doth wisely discern and judge of the fittest time for the doing of every thing This wisdom and discretion must we labour for and pray unto God to give it us Observ 2 Observ 2. Though our Saviour might have purchased to himself great honour and glory by the publishing of the Glory of his Transfiguration yet because the due time for it was not yet come he would not suffer it to be published as yet which teacheth us that we ought not to seek our own honour and glory in this World out of due time or too soon before the time appointed of God but we must be content to wait till that time c. See Chap. 8. 30. Use 1 Use 1. For reproof of such as do ambitiously seek glory and honour in this World before the time appointed c. Use 2 Use 2. See by this that it is unfit for us if we be good Christians to seek much honour or glory to our selves in the time of this life For this is to seek it too soon and before the time appointed of God This life-time is not the time appointed of God for honouring and glorifying of his Saints and Children but rather for their humiliation and abasement After this life is the time for them to be honoured and glorified when they have first been abased in this World 1 Pet. 1. 7. That the triall of your Faith c. might be found unto praise honour and glory at the appearing of Jesus Christ As it was with Christ so with us It was
is meant of John Baptist who should be the fore-runner of Christ and should come in the Spirit and Power of Elias as is said Luke 1. 17. and as our Saviour himself doth interpret the place after as we shall hear See also Matth. 11. 14. Like to this errour of the Scribes is that of Papists touching the coming of Henoch and Elias three years and an half before the end of the World Grounded upon the false interpretation of that place Rev. 11. 3. Observ 1 Observ 1. That Christians may be well grounded in the true Faith and Doctrine of Christ and yet not able to answer such doubts and difficulties as may arise or be objected by enemies against the Truth As here the Disciples of Christ were grounded in the truth of Christ's Person and Office being throughly perswaded that he was the true Messiah and yet they were not able to answer to the contrary Objections of the Scribes nor to convince or disprove their Errors This is matter of comfort for such as do hold the sound Truth in main matters of Faith and Religion by warrant from the Word of God being able from thence to prove the same though they be not able by reason of their ignorance of some places of Scripture to answer and confute the contrary Doubts Objections which do arise or which are alledged against the Truth by Hereticks and Sectaries as Papists Anabaptists Brownists c. Though it is a matter necessary to Salvation for every Christian to understand and believe the Truth in fundamental points of Faith yet is it not of like necessity for every one to be able to confute the contrary Errours or to answer all contrary Doubts and Objections of others against the Truth Ignorance in the main and fundamentall Truths and positive Doctrines of Faith doth prejudice the Salvation of a Christian but unability to answer and confute all contrary Errours and Objections is not prejudicial to the Salvation of any And yet nevertheless this hinders not but that every Christian should labour for as much knowledge in the Scriptures as is possible that so he may not only hold the Truth but be able also in some measure at least to answer and confute the contrary Errours c. Observ 2 Observ 2. In that the Disciples being doubtful in this matter and not able to resolve themselves do propound their Doubt unto Christ their Master to be resolved by him not trusting herein to their own Wit Knowledge or Judgment we may hence gather what is fit for us to do in such Questions Doubts or Controversies of Faith and Religion wherein we are not able to resolve our selves viz. To propound them unto others that have more Knowledge and Judgment than our selves and to seek Resolution from them but especially we are to seek to Christ that is to his Word and Ministers Malach. 2. 7. The Priests lips should keep Knowledge and they should seek the Law at his Mouth c. The Disciples used to go to Christ for Resolution in their Doubts in matters of Faith whensoever they could not resolve themselves As Chap. 4. 10. when they could not understand his Parables they went to him in private and asked him the meaning of them So Mat. 24. 3. when they were doubtful about the time of the Destruction of Jerusalem and of Christ's coming and the end of the World they propounded their doubts to Christ So should we in all our doubts seek to Christ that is to his written Word c. withal seek to him by Prayer Observ 3 Observ 3. In that the Scribes being men of great place and Office amongst the Jews did hold and teach this grosse Errour touching the personal coming of Elias we learn that no outward Calling or Office in the Church though never so great doth priviledge or exempt men from Errours in matters of Faith and Religion but such as are of highest Place and Calling in the Church may erre and have erred in matters of Faith So the Scribes and Pharisees though men of great Place and Calling in the Church of the Jews in our Saviour's time yet were tainted with many gross and dangerous Errours in matters of Faith in so much that our Saviour was fain to warn his Disciples to beware of the Leaven of their Errours Ut supra Chap. 8. 15. They erred grosly in their Expositions of the Law as may appear Mat. 7. 5. and Matth. 23. They erred also as grosly in their Opinions of Christ of his Doctrine and Miracles as we have often heard before So also did the High-Priests and chief Priests insomuch as they all conspired together with the other Jews to put Christ to death Joh. 11. 47. Neither is this true onely of those which were open Enemies of Christ but even of the Apostles themselves For although as Apostles in execution of their Office of Preaching and Writing the Books of the New Testament they could not erre being immediately inspired by the Holy Ghost yet in the particular matters of Faith when they were left to themselves and not enlightned or guided by the Holy Ghost they were subject to Errour and did erre grosly As for example In supposing Christ's Kingdom to be earthly accompanied with temporal Glory and Prosperity as appeareth Act. 1. 6. it was the common Errour of all the Apostles So Act. 10. 14. Peter himself erred in a matter of Faith touching the Calling of the Gentiles and touching the abrogating of the ceremonial Law about the distinction of clean and unclean meats And if it were thus with the Apostles how much more with all their Successours c. Hence is it that the most excellent of the ancient Fathers which were of highest place and dignity in the Church had every one their Errours So those of latter times Luther Calvin c. Use 1 Vse 1. To convince the Pride and Arrogancy of the Pope of Rome holding himself to be priviledged from Errour in matters of Faith by vertue of his Office But herein he doth arrogate to himself a Priviledge above all Bishops and Pastors of the Church that ever were before him yea above the Apostles themselves and that without all ground from the Word of God yea contrary to the same Use 2 Vse 2. For admonition to such as are of highest Place and Calling in the Church not to presume too much upon the dignity of their Calling as if this could exempt them from Errour in matters of Faith but be humble-minded and to pray and seek to God continually for the light and direction of his Holy Sâirit to lead them into all necessary truth and to preserve them from contrary Errours For otherwise if God leave them to themselves they may fall into as gross and dangerous Errours as any other c. Use 3 Vse 3. This must teach us not to tye our selves to the Judgment or Opinions of men in matters of Faith not to build our Faith and Religion upon men though of never so high
is there in many now adayes Some being so far from shewing speciall and singular love to their own Pastor that they scarce shew him ordinary or common love will scarce do him an ordinary kindness without grudging they carry themselves as strangers to him scarce vouchsafing to speak to him c. others shew love for a time but not constantly so long as they may gain by their Ministery no longer Others instead of love bear hatred and grudge against their Minister because he admonisheth them of their sins So for the other duty of reverence and due respect to God's Ministers how many also fail in this Do not many contemn and set leight by their Ministers even by such as labour amongst them in the Word and Doctrine whom they ought to esteem highly of and to accompt them worthy of all honour c. yet they stick not to think and speak sleightly of them as of ordinary persons yea to despise and reproach them to their faces quite forgetting that of our Saviour Christ Luke 10. 15. He that despiseth you despiseth me c. Let such as are guilty of this sin take notice of it and be truly humbled and repent of it lest otherwise the contempt of the Minister's person do at length and by degree bring them to a contempt and lothing of his Doctrine and Ministery and then little hope will there be of their profiting by the same Observ 2 Observ 2. See here also in Christ's example the duty of all Pastors and Ministers of the Church viz. to endeavour so to carry themselves both in their Doctrine and Ministery as also in their Life and Conversation that they may procure truel love and reverence from their People Thus did our Saviour while he lived on Earth so carry himself both in his publike Ministery and in his whole Life and Conversation that he was both loved and reverenced of the People as here we see So likewise ought all God's Ministers And to this end they must not onely be diligent and faithfull in their Ministery but withall labour to go before their People by the holy example of their own Life and Practice This is the best and onely way to procure both love and reverence from their People and to maintain the authority and credit both of their Persons and of their Ministery which every Minister of God ought most carefully to do 1 Tim. 4. 12. Let no man despise thy youth but be thou an example of the Believers in Word in Conversation in Charity in Spirit in Faith in Purity Thus did John Baptist maintain the credit of his Ministery and procure both love and reverence even from Herod himself Mark 6. 20. Herod feared John knowing that he was a just man and an holy c. and heard him gladly It followeth Ver. 16. And he asked the Scribes c. The second speciall or principall occasion of the Miracle following is Our Saviour's questioning with the Scribes about the matter or cause of the disputation between them and his Disciples For he finding the Scribes disputing or reasoning with his Disciples turned himself to them expostulating thus with them What question ye with them That is what is the matter that ye are disputing or debating with my Disciples Some read the words thus What question ye among your selves And if we so read them they are to be understood a spoken both to the Scribes and to the Disciples though chiefly to the Scribes But the former reading seemeth best and fittest and therefore I follow that Now our Saviour did not ask this Question of the Scribes as if he were ignorant of the matter for he knew well enough before he asked what it was which they were debating with his Disciples but for other cause and ends As 1. That he might hereby shew that he took upon him the defence of his Disciples and of their just cause and of the Truth and Gospel it self against the cavils of the Scribes 2. That he might by this Question convince and reprove the Scribes and put them to silence 3. That he might give occasion to the Father of the possessed Child to make suit to him for his Child as he doth verse following and so make way unto the working of the Miracle Observ 1 Observ 1. That we ought to be ready on all good occasions to speak in defence of the truth of God and of his faithfull Servants which profess and maintain the Truth against the Enemies thereof Thus our Saviour Christ at this time was ready and forward to speak in defence of his Disciples and of the Truth it self which the Scribes laboured to oppose and disgrace So at other times when the Scribes and Pharisees cavilled and took exceptions wongfully against his Disciples labouring to disgrace both them and the Gospel it self which they professed our Saviour took upon him their defence and was forward to speak in their just cause So before we heard Chap. 2. 25. when they cavilled at them for plucking ears of Corn on the Sabbath to quench their present hunger Christ spake in their defence c. So in the same Chapter ver 19 c. when they took exceptions at his Disciples for not fasting as John's Disciples did he answers for them In like manner ought we to be ready on all occasions to speak in defence of the Truth and of such as professe the same when we see them and the Truth it self to be opposed by the adversaâies thereof as by false Teachers Hereticks Papists Anabaptists c. Thus did the blessed Martyrs By this we shew zeal for God's Glory Especially this Duty is required of such as are in publike Place and Authority in the Church as of Magistrates and Ministers of the Church These above all other should be forward to speak in defence of the Truth and of the true faithfull Servants of God which professe it when they see them to be opposed by the wicked Enemies of the Truth 2 Cor. 13. 8. Paul saies We can do nothing against the Truth but for the Truth which shews what is the duty of all Pastors and Ministers of the Church viz. To stand for maintenance of the Truth and therefore to be ready and forward to speak in defence of it when occasion is offered This was coââendable in Gamaliel though a Pharisee and as yet no true friend to the Gospel when the Apostles and their Doctrine was opposed and persecuted by the High-Priest and Council of the Jew insomuch that they conspired together to put the Apostles to Death for preaching then did Gamaliel stand up and speak in defence of the Apostles although he did not so thoroughly defend their cause as he should have done Acts 5. 34. Use Use For reproof of such as are slack and backward to speak in defence of God's Truth and of his faithfull Servants professing the same when they see them opposed or like to be disgraced by wicked men and in steâd hereof do by their silence
In regard of Pre-heminence Power and Authority over all Angels both good and evil See Marlorat And this Power and Authority over the Devils Christ doth now manifest two wayes especially 1. By curbing and restraining their power and malice not suffering them to do so much hurt as they desire either unto mankind or to other creatures See Rev. 20. 2. 2. By using and employing them as Instruments to execute his Will either in punishing the Wicked or in chastising his own Servants for their tryall Use 1 Use 1. Hence gather the Truth of Christ's God-head In that he hath absolute Power and Authority over the Devils themselves to command and over-rule them and to curb and restrain their power and malice against mankind c. This is proper to God onely and therefore proveth Christ Jesus to be not only true Man but true God also in one and the same Person But of this often before Use 2 Vse 2. Comfort to the Faithfull against all the power and malice of Satan c. whereby he laboureth to hurt and hinder their Salvation See chap. 1. 25. Use 3 Use 3. Terrour to the wicked Enemies of Christ For he can and will use the evil Angels as Instruments of his Wrath and Vengeance against such Observ 2 Observ 2. And enter no more c. That the Devil being cast out of his hold in man doth earnestly desire and seek to enter again and to recover his hold and possession of those which have formerly been under his Power and Tyranny If it were not so our Saviour needed not to have charged him so straightly here not to enter again into this child Matth. 12. 44. The unclean Spirit being gone out of a man walketh through dry places seeking rest c. Then he saith I will return into my House from whence I came out c. And as this is true of such as are bodily possessed by Satan so also of such as are spiritually possessed by him in their own Souls and Consciences in whose hearts and consciences he holdeth possession by sin and by his sinful temptations as he doth in all mens hearts by Nature I say it is true of such That when Satan is by the Power of God cast out of their hearts that is when God giveth them Repentance to come out of the snare of the Devil as the Apostle speaketh 2 Tim. 2. 25. in this case the Devil will labour all that he can to enter in again and to recover his former possession in their hearts if it be possible Like Pharoah who when the Israelites were escaped out of Aegypt made haste after them with a great Army to bring them back to their former bondage again Vse 1 Use 1. See the cause why such as are newly called and converted from the Power of Satan to God's Kingdom do usually feel so great Assaults and Temptations of Satan molesting and troubling them It is because the Devil being by repentance and true conversion cast out of their hearts doth desire and seek by all means to re-enter and get possession of them again he seeks to return to his former House No cause then for such to be discouraged but rather to be of good comfort for this argues that they are escaped out of the Devil's snare because he so much laboureth to bring them under his Power again It is a sign that Satan doth not hold possession in their hearts for if he did he would then be more quiet and not molest and trouble them so much For when the strong man armed keepeth his Palace his Gods are in peace Luke 11. 21. Vse 2 Use 2. See that such as feel Satan to be cast out of their hearts and that they are by repentance delivered from his snare yet must not grow secure or careless of themselves as if there were no further danger but on the contrary they ought to be very watchful over themselves and against Satan's temptations for he will assay and labour still to enter again and to get a new possession in their hearts by some sin or other Besides many do falsly think that Satan is cast out of their hearts when it is not so indeed but he onely seemeth to depart or go our of them for a time when they make shew of Repentance by some outward reformation only but are not truly converted and changed in heart Now in this case there is not onely danger of the Devil 's returning again to his old House but of his holding surer possession there then ever before and so that the last state of such back-sliding Christians will be worse then their first as our Saviour sheweth Matth. 12. 45. It followeth ver 26. The miraculous Effect which followed upon Christ's charge The Spirit cryed c. Where two things to be considered 1. The evil Spirit 's departure out of the child being forced by the Power of Christ 2. The manner of his going out in that he cryed out and rent him sore c. which renting or tearing of the child is amplified by the effect which followed The child was as one dead c. The Spirit cryed By this he shewed his unwillingness to depart and how much he was vexed and grieved that he must yield up his possession See before chap. 1. 26. And rent him sore That is grievously racked and tormented the body of the child in his going out And by this also he shewed how unwilling he was to be cast out therefore feeling the Power of Christ he maketh all the resistance he can and when he seeth that he must yield he sheweth the utmost of his malice at the last And he was as one dead c. This shews the extream malice and cruelty of the Devil shewed now against this child in that he so grievously racked his body and so afflicted and weakened it that the child seemed to be at the Point of Death And thus far our Saviour suffer'd the Devil to proceed in malice and cruelty against the child that so his Power and Goodnesse might the more appear in the sudden restoring of him Observ 1 Observ 1. In that our Saviour by his powerful Word and Command forced the Devil to go out of this child and to yield up his former possession This again teacheth us the truth and certainty of Christ's God-head for it is not in the power of Man or any Creature to cast the Devil out of the bodies of such as are possessed by him but it is the proper work of God to do this Luke 11. 22. When Satan like a strong man armed keepeth possession of his Palace a stronger then he must come upon him and over-come him c. or else he cannot be dispossessed Now it is God onely who is stronger then Satan and able to cast him out Therefore seeing Christ did this it proveth him to be true God and so this serveth to strengthen our Faith touching his Person and Office that he is not onely Man but God and
In this particular apprehension and application of Christ stands the nature of faith chiefly when we do not onely believe in general that Christ is a Saviour but do in particular apprehend him and believe him to be so unto us as Paul Gal. 2. 20. This is called receiving of Christ by faith Joh. 1. 12. and is set forth Joh. 6. by the phrase of eating the flesh of Christ and drinking his blood c. 3. Christ and his benefits That is to say those spirituall and saving benefits which flow from his death and suffering as pardon of sin justification reconciliation with God and eternal life To shew that faith doth apprehend Christ not barely or nakedly considered in respect of his Person but clothed with these excellent saving benefits purchased for us by his death and obedience Observ 1 Observ 1. That it is one special quality and property of all true Christians to be indued with the grace of true Justifying faith whereby they do believe in Christ that is apprehend and apply him particularly unto themselves together with the benefits of his death as pardon of sin c. By this Property our Saviour himself here describeth his true disciples calling them such as do believe in him So in many other places of the New Testament they are called Believers and faithfull ones as Act. 4. 32. The multitude of Believers were of one heart c. Rom. 4. 11. Abraham is said to be the Father of Believers Reason Reason True Christians have a most near Union with Christ Jesus as the Members with the Head Ephes 5. 30. As Branches with the Vine Joh. 15. 5. They are one with Christ and he with them Now this cannot be without faith by which therefore he is said to dwell in their hearts Ephes 3. 17. they are said to be in Christ and he in them Note That this Faith is not in all true Christians in the same degree but in some weaker in some stronger c. Vse Use For Examination To try and know whether we be true Christians yea or no by examining what true faith is in us whereby to believe in Christ and to apply unto our selves the benefits of his death and obedience We must not rest in the bare name of Christians or in the outward profession of Christian Religion in coming to Church c. but examine whether we be Christians indeed what true Union we have with Christ by faith c. 2 Cor. 13. 5. Examine your selves whether ye be in the faith Prove your selves Know ye not your own selves how that Jesus Christ is in you c. And because there is a false and counterfeit faith which is in many hypocrites yea in reprobates by which they in some sort believe and perswade themselves that Christ is their Saviour and that they shall have their sins forgiven by the merits of his death c. Therefore let us try and examine the truth and sincetity of our faith by such marks and sings thereof as are set down in the Word of God of which I spake very lately upon the beginning of the âreed Here therefore I will but briefly touch this matter contenting my self only with the mentioning of one special mark and property of true faith amongst the rest by which we are to examine the truth of it and that is this Examine whether that faith by which we proâess to believe Christ to be our Saviour and that our sins are or shall be forgiven by him do cause and bring forth in us a true hatred of sin and conscionable care to resist and strive against it in our selves Act. 15. 9. By true faith the heart is purified c. Faith and Repentance are unseparable So 1 Tim. 1. 5. Faith and a good conscience are joyned Try thy self by this c. especially now we are to be partakers of the Sacrament of the Lords Supper Faith being one of those graces especially required to make us fit partakers yea the chief of those graces without which we cannot be good Christians or true members of Christ and so can have no right to the Sacrament which is ordained for further confirmation of our faith and to seal our further growth in Christ Jesus c. Observ 2 Observ 2. From the phrase of believing in Christ which is here used implying not onely a particular apprehension and application of Christ and his benefits but withall a resting and relying upon him for eternall life and salvation hence we learn That it is the nature of true faith to cause and inable Believers to rest and rely upon Christ as their only Saviour and to depend on him by assured trust and confidence for the obtaining of salvation This is properly to believe in Christ or to believe on Christ as it is sometimes translated in the New Testament Rom. 10. 11. Whosoever believeth on him shall not be ashamed This is to rest and rely on him by confidence of heart for pardon of sins justification and eternal salvation Called sometimes trusting in Christ Ephes 1. 12. Psal 2. ult This trusting in Christ or resting on him by confidence and affiance of heart for salvation is alwayes joyned with true justifying faith and is the proper work of faith Ephes 3. 12. In whom we have boldness and access with confidence by the faith of him By true faith the Believer doth not only apprehend and apply Christ to himself in particular believing him to be his salvation but withall resteth on him for salvation c. Use 1 Use 1. See what to judg of the Popish faith which they profess and teach to be sufficient which is nothing but a general belief of the Word and Promises of the Gospel touching forgiveness of sins and salvation without any particular trust affiance or confident resting upon Christ Jesus for Justification and salvation This is not to believe in Christ or to believe on Christ and therefore their faith is no true faith noâ such as can justifie or save them Vse 2 Vse 2. By this again we learn To try and examine our faith whether it be indeed a true justifying and saving faith Examine whether it inables us in some measure to put our trust and confidence in Christ Jesus as our Saviour and to rest and rely on him for Justification and eternal Salvation If it be so this shewes true faith Otherwise if thou canst not thus rely and rest upon Christ as thy Saviour and Redeemer and trust on him by assured confidence of heart for pardon of sins and for reconciliation with God and eternal life I say if thou canst not do this in some measure there is no true faith in thee as yet For if thou didst truly and effectually believe and apprehend Christ to be thy Saviour thou wouldst rest on him by faith for Justification and eternal salvation Therefore examine thy heart diligently touching this property and work of faith viz. this confident resting on Jesus Christ c. And if thou
15. The Israelites by living in Egypt had learned to commit Idolatry with a Golden Calf Use Use This shews how needfull it is even for the best to look well to themselves and to be watchfull over their own hearts and wayes that they be not drawn away by the common errors or corruptions of the times and places where they live 2 Pet. 3. 17. Beware lest ye being led away with the errour of the wicked fall from your own stedfastness On the contrary we must flee the common corruption that is in the World through lust 2 Pet. 1. 4 And labour to shine as Lights in the midst of a perverse Generation Phil. 2. 15. Great is the force of evill example and of the common customes and practises of the times to draw away and infect even the better sort like an Epidemicall disease c. Therefore had we need to look carefully to our selves to escape the common contagion and pray unto God to keep us upright in our wayes that we fall not away Observ 2 Observ 2. In that the Disciples were so hard to conceive and believe this Doctrine which our Saviour had taught both at this time and formerly also Matth. 5. 32. touching the unlawfulness of such Divorcements as were commonly practiâed amongst the Jews because it was a Doctrine which was contrary to their erronious conceipt and prejudicate opinion and also to the custome of the times this shews how hard it is for men to receive and imbrace such Truths and Doctrines of the Word of God as are contrary to their corrupt and prejudicate Opinions and especially if they be also contrary to the common custome of the times Such Doctrines though never so true and âound yet are hardly received and imbraced by men yea by the better sort how much more then by the common sort which shews how needful it is for such Truths and Doctrines to be often taught and urged again and again by the Ministers of God c. Observ 3 Observ 3. In that the Disciples being yet ignorant and unresolved in this matter of Divorces are not ashamed to acknowledg their ignorance by comming to enquire and ask further of Christ their Master touching this matter this is commendable in them and should teach us that shame should not hinder us from asking questions or from enquiring of those who are able and âit to resolve us in matters of Religion and cases of Conscience which we are yet ignorant or doubtfull in but we should be forward to enquire and seek resolution from such Thus the Disciples used to go to Christ in all their doubts See before chap. 4 10. and chap. 9. 11-28 Observ 4 Observ 4. In that they came to him privately being in the house when he was most free and at liberty to instruct and resolve them hereof we are taught to be wise in taking the fittest opportunities of time and place to propound our doubts and to seek instruction from such as are âit and able to resolve and teach us c. See for this also before chap. 4. 10. and chap. 9. 28. Mark 10. 11 12. And he saith unto them Whosoever shall c. April 27. 1628. NOw followeth Christ's answer to his Disciples ver 11 12. In which he sheweth the unlawfulness of such Divorces as were practised amongst the Jews for leight causes or for any cause except Adultery by the grievousness of the sin of such married persons as do in such sort or for any such cause besides Adultery put away their own wives or husbands and marry with others affirming such to be guilty of the sin of Adultery And he saâth unto them That is to his Disciples Yet Matth. 19. 9. the words are set down as if our Saviour had spoken them to the Pharisees whence it may seem probable that our Saviour did utter these or like words twice first to the Pharisees in publick disputation with them and then again repeating and explaining the same to his Disciples in the private house Whosoever shall put away his Wife viz. By giving her a Bill or writing of Divorcement and so âeparating himself wholly from her for small or leight cause yea for any cause whatsoever except for the sin of Adultery That this is the meaning appeareth partly by the scope of our Saviour in these words and partly by comparing this place with Matth. 19. 9. where our Saviour âaith thus Whosoever shall put away his Wife except it be for Fornication c. that is for the sin of Incontinency committed by the wife after Marriage which is properly the sin of Adultery And shall marry another That is after such a Divorcement or separation made from his own wife shall joyn himself in marriage with another woman He committeth Adultery against her That is by such a second Marriage after such Divorcement from his first and lawfull wife he doth make himself guilty of no less or other sin than the sin of Adultery and that against his first and onely lawfull wife which he did unjustly put away For the Marriage-bond remaining still between him and his first wife notwithstanding such an unjust Divorce hence it follows That the second wife which he joyneth himself to is not his wife but his harlot and so that he is an Adulterer by this means against his first and lawfull wife And if a Woman shall put away her Husband Shall separate her self wholly from her husband or use means to be Divorced from him for any cause except Adultery as before was said of the husbands putting away his wife And be married to another That is to another man or second husband after such separation from her first lawfull husband She committeth Adultery By such a second marriage she becommeth an Adulteress against her first and onely lawfull husband c. as before was said of the husbands marrying after Divorce from his first wife Now from these words the Papists would prove it to be unlawfull for such as are lawfully Divorced to marry again during the life of the former husband or Wife because our Saviour affirmeth such as do so marry again to be guilty of Adultery c. But for answer to them 1. This is a manifest corrupting and perverting of the true sense of this place for our Saviour doth not here speak of marrying again after lawfull Divorcement but of marrying again after unjust Divorcement or separation of man and wife that is to say for such leight causes for which Divorces were practised among the Jews and for any cause except Adultery as doth plainly appear both by the main scope and drift of our Saviour in this place which is to condemn such unjust Divorces practised by the Jews for leight causes and out of the case of Adultery as also by comparing this place with Matth. 19. 9. and with Matth. 5. 32. Where our Saviour doth expresly mention that exception of the case of Adultery as was said before 2. This place is so far from
us at first 1 Tim. 6. 17. Rich men are to be charged not to trust in uncertain riches c. And Pro. 23. 5. Wilt thou set thine eyes upon that which is not For riches certainly make themselves wings they flye away as an Eagle toward heaven This they do whensoever God calls for them or bids them to fly away then they are gone even as suddenly as an Eagle that takes her flight c. Consider how many wayes God hath to take our goods from us how many caâualties they are subject to as Moths Theeves Fire Enemies c. Vse 2 Use 2. Seeing we possesse all worldly goods with this condition to part with them at any time when God shall require or take them from us this should move us daily to prepare our selves in affection and disposition of heart to do that which we know not how soon God may call us to do actually viz. to part with all or any part of our worldly goods learn daily to wean thy heart from the love of them to part with them even before thou dost part with them Remember that with this condition thou dost possesse and enjoy them c. Observ 2 Observ 2. How far the true love of God and of our Neighbour ought to prevail with us in this life even so far as to cause and move us to part with all our worldly wealth and substance if need be that is when the glory of God or the present necessity or good of our brethren requireth it Our Saviour being minded to put this young Ruler to a thorough tryal Whether he had kept the Commandements and consequently whether he did truly love God and his Neighbour which is the summ of the Law he enjoyns him to shew his love to God and Man by forsaking all c. implying that this is needful in some cases for the approving of our true love to God and to our Neighbour viz. to part with all our worldly substance for the glory of God and good of our brother Thus far should the love of God and of our brother prevail with us in some cases Luke 14. 33. Whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple This is to be understood in some cases when Gods glory and the good of our brother requireth it Thus have many of the Saints of God shewed their love to God and to their brethren as the Apostles Verse 28. of this Chapter Lo we have forsaken all and have followed thee So also the Martyrs when they were called to give testimony to the truth of God and so to glorifie God and to confirm others in the truth by their example they were so far carried with love to God and desire of edifying and confirming their brethren in the truth that they parted with all they had in this world yea not only with goods but with life it self Reason Reason The true love of God is to love him above all other things in the world Matth. 10. 37. He that loveth fâther or mother more than me is not worthy of me c. Now this we cannot do unlesse we be content to part with all we have for the advancement of his glory and in obedience to his Will Again we are required to love our Neighbour as our Selves that is as truly and unâeignedly as we love our selves yea and with the same or like degree of love which we bear to our selves Now in loving our selves that is our own persons we are content to part with all our goods for the safety and preservation of our life and person Job 2. 4. Skin for skin c. Therefore the love of our Neighbour also should so far prevail with us as to make us willing to part with all we have for the good of our Neighbour's person Use 1 Use 1. See how hard a matter it is to practise true love to God and Man and consequently to be a good Christian seeing it requires the forsaking of all we have in some cases c. Now this is not easie but most hard to practise Though easie to speak of yet not so to practise when a man is put to it indeed as we see in this young man He went away sorrowful when he was bid to do this He was forward in other good duties as in coming to Christ c. in performing outward obedience to the Commandements and that from his youth and it is probable that there were many other good duties which he would have readily performed if our Saviour had enjoyned him but this one of forsaking all he had how hard was it to him c See then the folly and ignorance of such as think it an easie matter to love God above all and to love their Neighbour as themselves and so to be a good Christian Indeed if Religion and Christianity consisted in words it were easie but it is nothing so here are deeds required and such a work and duty as is not easie but most hard yea impossible to flesh and blood even to part with all we have in this world for the glory of God and good of our brother if need require and we be called to it See then what need there is for us every one to pray unto God for special grace and the assistance of his Spirit to help us to do this if shall at any time put us to it c. Use 2 Vse 2. To conuince many to be void of the true love of God and of their Neighbour because they are so far far from being content to part with all they have for the glory of God and good of their brethren when need shall require that they are loath and unwilling to part with some little portion of their goods for the advancement of Gods glory and good of their brethren Such I mean who are so backward and slack to give any part of their wealth to good and religious uses as to the maintenance of Gods worship to the relief of the poor c. It must be drawn or wrung from them by Law as if all they contribute to such uses were lost How dwelleth the true love of God and of their brethren in such 1 Joh. 3. 17. Use 3 Use 3. See how to examine the truth and sincerity of our love to God and to our brethren look whether it so far prevail in our hearts as to make us willing to part with all our worldly goods and substance if need be for the furtherance of Gods glory and for the good of our brother's soul or body If it be so it argues true love to God and our Neighbour On the contrary if thou professe never so much love to God and to thy Neighbour yet if thou hast not learned to be in some measure content to part with all thou hast in this world for the advancement of Gods glory and the good of thy brother if need shall require thou hast cause to suspect thy love
Disciple c. A speech borrowed from Schollers and servants who use to follow and attend upon their Masters and Teachers thereby shewing themselves to be their servants or Schollers One may be said to be Christ's disciple two wayes 1. In outward profession of his Name and Truth 2. In life and practice answerable Doctr. Doctr. See here what every one is called unto who is called to be a Christian he is called to be the disciple and servant of Christ by outward profession of his Name c. and so to shew himself in his life and practice 1 Cor. 7. 22. There are two branches of this doctrine 1. That every Christian is called to be the disciple and servant of Christ in outward profession of his Name and Doctrine 2. That every Christian ought to shew and approve himself to be the true disciple and servant of Christ in life and practice Of the first Thus proved Matth. 10. 32. Whosoever shall confess me before men him will I confess before my father c. This shews that every Christian is called to this duty of confessing or professing the Name and Doctrine of Christ before men Rom. 10. 10. With the heart man believeth unto righteousness and with the mouth confession is made to salvation Of the second As a Christian ââ called to be Christ's disciple in outward profession at this Name and Truth so also to shew and approve himself to be the disciple and servant of Christ in his life and practice so carrying himself as becometh the true disciple and servant of Christ Joh. 12. 26. Quest Quest How is a Christian to shew and approve himself a true disciple and servant of Christ in life and practice Answ Answ Sundry wayes Especially these 1. By renouncing the service of all other Lords and Masters which are opposite to Christ and may hinder him in his obedience to Christ as the service of Sin Satan and the World c. This a Christian is called unto and promiseth in his baptism 2. By believing in Christ as his only absolute Lord and Saviour and resting on him for salvation 3. By yielding all conscionable obedience to his Will and Commandements as a dutiful servant to his Master Matth. 17. 5. Luke 6. 46. Why call ye me Lord Lord and do not the things which I say 4. By imitating the example and practice of Christ in those things wherein he hath propounded himself in his Word as a Pattern for us to follow Joh. 13. 14. If I your Lord and Master have washed your feet ye also ought to wash one anothers feet For I have given you an example c. Matth. 11. 29. Learn of me for I am meek and lowly c. So Paul 1 Cor. 11. 1. Be followers of me as I am of Christ c. Use 1 Use 1. See the great honour and dignity of a Christian even in this life in that he is called to be the disciple and servant of Christ Jesus in profession and practice which is a most honourable Calling and so accounted in Scripture as 1 Cor. 7. 22. He that is called to Christianity being free is Christ's servant And the Apostles account it their honour to be Christ's servants as Paul Rom. 1. 1. and the other Apostles To comfort us against the contempt which is cast on us by the World for the Name and Profession of Christ c. Use 2 Vse 2. To convince many amongst us not to be answerable to their Christian Calling and therefore not to be good Christians because they do not shew themselves true Disciples and servants of Christ in profession and practice Touching Profession of Christ's Name and Truth before men some are ashamed of it ashamed to speak of the Word of Christ or make any profession of it before others when they are called to it and might thereby glorifie God or do good to others Such must remember that Mark 8. 38. Whosoever shall be ashamed of me and of my Words c. Touching life and practice how many are there who do thus shew and approve themselves to be Christ's true disciples and servants how few that so carry themselves as becometh Christs Disciples c. Do not the greatest part rest in a bare outward profession of Christ's Name and of being his disciples without care or conscience of living answerably How few that have truly renounced the service of sin and sinful lusts and of Satan and the World Nay on the contrary they do still follow these and obey them as their Lords and Masters they walk after their lusts and after Satan c. How few that do submit themselves readily and willingly to Christ's teaching in his Word and by his Ministers Nay on the contrary they contemn them c. How few also that yield true obedience and subjection to the Will and Command of Christ in their lives How few that do imitate Christ's example in practise of those graces and vertues of love humility meekness c. wherein he hath propounded himself a pattern to us in his Word This shews how few true disciples Christ hath now adayes in that there are so few that do thus follow him c. Use 3 Use 3. To exhort and stir up every one of us who are called to be Christians and consequently to be Christ's true Disciples in profession and practice to look unto it that we be indeed answerable to this our calling being careful to shew our selves to be true disciples and servants of Christ and that not only in outward profession of his Name and Truth but especially by our life and practise carrying our selves as becometh the true disciples and servants of Christ To this end we must first truly renounce and forsake all other Lords and Masters which may hinder us in the service of Christ as Sin Satan and the World Then we must submit and yield our selves as tractable and obedient disciples and servants to Christ yielding our selves to be taught by him denying our selves and our own wills to obey his remembring that Matth. 7. Not every one that saith Lord Lord c. Lastly we must also shew our selves disciples of Christ by our care to imitate his example in life and practice Mark 10. 21. Take up the Crosse and follow me Sept. 23. 1628. NOw followeth the third and last Duty enjoyned by our Saviour to this young Ruler viz. To take up the Crosse The meaning of this also was shewed before See Chap. 8. 34. Doctr. 1. That every true disciple and follower of Christ must make account of the Crosse that is to be tryed and exercised with afflictions in this life yea with many and great troubles c. Of this see before Chap. 8. 34. Doctr. 2. It is the duty of every true disciple of Christ to submit himself patiently to the beaâing of the Crosse that is of all afflictions which come upon him or happen unto him in his Christian course This our Saviour here requireth of this young Ruler
the profession of Religion as for perseverance and constancy therein that they may hold out as they have begun As he that is to run a race doth not so much strive to run âast at first as to hold out So c. This is all in all in a Christian In Christians non quaeruntur initia sed sinis c. as Hiârome sayes This perseverance is that unto which the Crown and reward of eternal life is promised and without which it can never be obtained Revel 2. 10. Be faithfull to the death c. Match 24. 13. He that endureth to the end shall be saved Labour then for this perseverance in the profession of Christ and of Religion And to this end see thy heart be sincere and upright in this profession that thou aim at Gods glory therein and not at sinister respects as thine own credit or profit c. First and principally labour for truth and sincerity and then for zeal and forwardness in profession of Christ and the Gospel Then thou wilt not onely begin to be zealous for a time but continue so unto the end And that thou ââyest so do remember also at thy first entrance into the profession of Christ to cast thy accounts before-hand with the wise builder Luke 14. what it will cost thee how many troubles and difficulties thou must endure and go through if thou wilt be Christ's true Disciple indeed The not doing of this is one main cause why so many have been zealous for a time and afterwards grown cold in Religion yea have fallen quite away beginning in the Spirit and ending in the flesh Gal. 3. 3. Mark 10. 22. And he was sad at that saying and went away grieved for he had great possessions Octob. 5. 1628. Observ 3 Observ 3. IN that the cause of this young mans sorrow and departure from Christ and consequently of his refusing to obey Christ's Commandement in parting with all he had for relief of the poor as also in following Christ c. was the secret covetousness of his heart being too much in love with his Wealth and so loath to part with it Hence we learn That covetousness or inordinate love of Riches is a main hinderance to men in obeying Christ and in practise of such Christian duties as he requireth of us in his Word Thus was it to this young man and thus is it also to all others in whom this sin reigneth Reas 1 Reas 1. This sin of covetousness doth so take up and possess the heart with cares and thoughts of the World and about earthly things that it cannot be free or fit to obey Christ in practise of such duties as he requireth Reas 2 Reas 2. Covetousness makes a man a servant to the World and to his wealth and so hinders him in obeying and serving Christ in the duties which he requireth For a man cannot serve two such contrary Masters Christ and Mammon Matth. 6. 24. More particularly covetousness doth hinder men in the practise of two sorts of Christian duties required of us in the Word of Christ 1. In duties of Piety and Religion towards God in the first Table 2. In duties of Charity and Mercy towards men in the second Table Of the first It hinders men in duties of Religion as Prayer hearing reading of the Word sanctifying the Sabbath c. either keeping them from the practise of such duties and causing them wholly to neglect or omit them or else hindering the fruit and profit they should reap by performance of them Luke 14. The love of Farms Oxen c. hindered those that were invited to the Spiritual supper Matth. 13. Love of riches is one sort of thorns which choak the fruit of the Word in those that hear it So Ezek. 33. 31. They came and sate before the Prophet and heard his words but would not do them because their heart went after their covetousness Judas was a hearer of Christ yea a Preacher of the Gospell and yet this one sin of covetousness choaked all other good things in him Of the second It doth also hinder men in duties of charity to men as in giving lending freely to the relief of the poor in doing good and helping such as are in misery being content to part with all we have if need be for the good of our brethren at least in affection and disposition of heart No greater enemy and hinderance to these duties of charity and mercy than covetousness making men backward to all such duties of charity c. Use 1 Use 1. See by this the hainousness and danger of this sin of covetousness in that it is so great an hinderance to a Christian in obeying Christ and in practise of all Christian duties both of piety to God and charity to men A main enemy to the truth and power of Religion and to the sincere profession and practise of Christianity stealing away the heart from God and from his true worship and service and causing it to be set upon the world and worldly wealth upon the Creature instead of the Creator for which cause it is called Idolatry and the covetous person an Idolater Ephes 5. 5. Such a sin as is the cause and occasion of manifold other sins as of unjustice and oppression of usury of cruelty and unmercifull dealing of pride envy strife and contention c. 1 Tim. 6. 10. Root of all evill In a word such a sin as is a main hinderance to keep men from the Kingdome of heaven Therefore reckoned in Scripture amongst such hainous sins as do in special manner exclude men from heaven and eternal life as Ephes 5. 5. No covetous person hath Inheritance c. And 1 Cor. 6. 10. The Covetous shall not inherit c. A wo denounced against it Hab. 2. 9. which should cause us truely to hate and detest this sin c. as a most hainous and dangerous sin not a small or leight sin c. Use 2 Use 2. For admonition to every one of us who desire to obey and serve Christ in practise of such Christian duties as are required of us in his Word to take heed and beware of this dangerous sin of covetousness as we are warned by our Saviour himself Luke 12. 15. using all means to mortify this sin in our selves and to be preserved and kept from it for time to come Remedies against this sin 1. Pray unto God to mortify it in us and to keep us from it to wean our hearts from love of the World and earthly things 2. Labour by Faith to make God our portion and chief treasure as David Psal 73. 26. God is my portion for ever and ver 25. Whom have I in heaven but thee c. To be assured of Gods love and favour in Christ and truely to love him again above all things Then we shall not be too much in love with earthly riches and treasure or with any thing in this world but we shall rather contemn and trample it
by our Saviour touching the danger of riches c. Such Points have need to be urged again and again in teaching Eccles 12. 11. The words of the wise are as goads and nails fastened by the Masters of the Assemblies c. Mark 10. 26. And they were astonished out of measure c. Octob. 26. 1628. HItherto of the Doctrine it self which our Saviour Christ taught his Disciples touching the difficulty of the Salvation of rich men especially of the covetous rich Now followeth the effect which this Doctrine wrought in the Disciples which is twofold 1. That they were hereat astonished that is affected with great admiration and wonder This is mentioned in the beginning of ver 24. and again repeated and amplified by the greatness of it ver 26. They were astonished out of measure 2. They hereupon moved this doubt or question among themselves privately and apart from Christ Who then could be saved Of the first Their astonishment or admiration at Christ's words and Doctrine Ver. 26. They were astonished at his words That is at the very propounding of that Doctrine touching the great difficulty of rich mens being saved which he implyed by saying How hardly c. Then our Saviour repeating and further urging this Doctrine ver 25. and that more peremptorily then before affirming it to be easier for a Camell c. whereby the Disciples conceived him to teach not onely a difficulty but an impossibility of the Salvation of rich men especially of covetous rich men hereupon it is said they grew much more astonished then before ver 26. Quest Quest What was the cause of all this their astonishment and admiration at Christ's words Answ Answ The newness and strangeness of the Doctrine being such as they had not heard him teach before at least not in this plain and peremptory manner and besides it being a Doctrine which seemed contrary to carnal reason and contrary to the common opinion of the World and of carnal men who are apt to think rich men to be the onely happy men and most in favour with God because they enjoy much wealth and prosperity in this World Now our Saviour teaching the quite contrary hereat the Disciples themselves being in part carnal and as yet ignorant in this matter and being herein led too much by carnal reason and affection they are thus astonished with admiration and wonder at the matter Observ 1 Observ 1. The Doctrine of Christ touching the danger of riches and the difficulty of the Salvation of rich men is a Doctrine strange and incredible to carnal reason and so it seemeth to all that are led by natural reason Thus it seemed here to Christ's own Disciples so far forth as they judged according to carnall reason and so it seemeth to all others so judging Natural reason is apt to esteem highly of riches and of such as possess them as the onely happy men and most in favour with God and consequently most likely to go to heaven therefore on the contrary it must needs seem strange and incredible to natural men and to such as judg according to carnal reason that it should be so hard for rich men to be partakers of the Kingdome of Heaven As there are many truths and Doctrines of the Word of God which are contrary to natural reason and therefore seem strange to it so this is one of them c. Use Use See the cause why this Doctrine and truth touching the danger of riches and difficulty of the Salvation of rich men is so hardly believed and entertained in the World especially by carnal men It is because it is a Doctrine contrary to natural reason and seemeth strange unto it If it so seemed to Christ's Discipleâ so far as they were led by reason and if they were so hard to believe it much more others who are wholly led by natural reason or at least have not such a measure of the Spirit to enlighten them as the Apostles had Hence it is that although men do give us the hearing when we Preach this Doctrine touching the dânger of riches c. yet they still retain a good opinion and high estimation of riches and of such as possess them as appears plainly in their practise by their greedy seeking after the wealth of this World and toyling for it which shews how hardly men are perswaded of the danger of riches or of the difficulty of rich mens going to heaven Here we may complain with the Prophet Who hath heard our report Esay 53. When we Preach this Doctrine now adayes some are ready to say as the Philosophers at Athens did when Paul Preached to them Jesus and the Resurrection Act. 17. 19. May we not know what this new Doctrine is For thou bringest certain strange things to our ears c. Observ 2 Observ 2. Though they were much astonished at the strangeness of this Doctrine of Christ yet they do not reject or refuse to believe it but rather yield to the truth of it without contradiction onely hereupon they move a doubt among themselves touching the small number of those who then are like to be saved they do not depart from Christ as the young man did c. Now this teacheth us in like manner not to deny or reject any truth or Doctrine taught us out of the Word of God though it seem never so strange or incredible in natural reason yea contrary to reason but on the contrary to believe and imbrace it as the truth of God and to yield obedience to it We must here deny our reason and captivate it to the Word of God 1 Cor. 3. 18. If any among you seemeth Wise c. let him become a fool that he may be Wise We must here as Luther sayes clausis oculis ingredi tenebras fidei that is shut up the eyes of our reason and so enter into the dark mysteries of Faith Hebr. 11. 1. Faith is the evidence of things not seen that is not discerned either with bodily eyes or with the eye of reason or natural understanding There are many truths taught in the Word of God which are strange and incredible to natural reason as being above natural reason and contrary to it as that there are three persons in one God-head that Christ being the Son of God became true man and yet remained true God still as before in one person that he was born of a Virgin that we are justified before God by the Righteousness of Christ imputed to us that our bodies should be raised to life at the last day c. These and such like truths we must by Faith absolutely believe and imbrace upon the bare word and testimony of God though they seem never so strange and incredible to natural reason This is the obedience of Faith as it is called Rom. 16. 26. which must be yielded to the Word of God absolutely even in those things which are against reason Now followeth the second effect which the Doctrine of
in this world Our Saviour mentioneth two sorts of things which are dear to men in this world 1. Worldly goods and substance as house and Lands 2. Worldly friends that is such as are enjoyed in this life as brethren and sisters Parents Wife Children Under these two sorts comprehending all other things that are dear to a man in this world For my sake 1. Out of love to me 2. In obedience to my will c. 3. For the profession of my name as it is Matth. 19. 29. And the Gospells For the Profession of that Doctrine of life and Salvation which I have Preached and confirmed by Miracles This is added as a further explication of the former words Luke 18. 29. It is said for the Kingdome of God's sake that is for the obtaining of Gods heavenly Kingdome But he shall receive In way of reward or recompence A hundred fold That is a rich and plentifull reward A hundred fold that is manifold more in value and worth then he hath forsaken or left as Luke 18. 30. A certain number for an uncertain The meaning is he shall receive a reward far better then all he hath left or forsaken for Christ's sake c. Now in this time In the time of this life This is not simply to be understood but with condition so far as shall be for his good Houses and Brethren and Sisters c. By these words our Saviour implyeth that such a one shall not onely be richly rewarded in this life but even in the same kind in which he hath sustained loss even in his goods and friends so forsaken c. which yet is not simply to be understood but with some limitation and exception as 1. So far as the Lord shall see it good for him 2. Either in the same kind he shall be recompensed or else in some other kind as good and better then that which he hath left and forsaken viz. by true comfort and contentment in this poor and desolate estate With Persecutions By Persecutions understand troubles raised by enemies of the Gospel This may be taken two wayes 1. As an amplification of the promise in that it shall be made good to him even in the midst of Persecutions which should be raised against him by enemies of the Gospell Sic Calvin Beza Jansen 2. As a condition annexed to the promise viz. that together with the reward promised he should suffer persecutions or troubles c. which is added to prevent security in the Disciples and us lest we should upon this promise expect all peace and prosperity and no troubles therefore our Saviour mentioneth these Persecutions the better to arm us against the scandall of the Cross Sic Aret. Winkelman Gualter Lyser And this latter sense I take to be the fittest which doth not exclude the former And in the World to come In that estate and condition of the World which shall be after this life Eternall life That is he shall be partaker of that eternal estate of glory and happiness prepared for the Saints of God in heaven The words being thus cleared consider in them three things 1. The persons to whom the promise is made by our Saviour which are such as have forsaken any thing dear to them in this world for Christ's sake and the Gospells 2. Generality of the persons There is no man c. but he shall c. 3. The reward promised to them being twofold 1. In this life That they shall receive a hundred fold more in value then they have forsaken yea and in the same kind as houses brethren c. yet with this condition annexed that they shall withall suffer Persecutions c. 2. After this life they shall be rewarded with eternal glory and happiness in God's heavenly Kingdome 3. The generality of the promise There is no man c. but he shall receive c. Of these things in order Observ General Observ Though Peter and the other Disciples did at this time discover some corruptions and infirmities as we heard upon the former verse as conceitedness of their own obedience in forsaking all c. and a mercenary mind in looking too much at their reward c. yet our Saviour knowing these to be but infirmities in them doth not therefore reprove or censure them sharply for the same as he might have done but covereth and passeth by them bearing with them and giving them a gratious answer containing a promise of great reward to be given to them c. which teacheth us the gratious and mercifull nature and disposition of Christ Jesus our Saviour toward his Saints and Servants that he is ready to cover their infirmities and corruptions and to tolerate and bear with them and to pardon and forgive them so far forth as they are humbled for them not rejecting them for their weakness c. Use Use Great comfort to the godly against their corruptions and infirmities c. Heb. 2. 17. and Esay 42. 3. Now to speak of the particulars before propounded And first of the persons to whom the promise is made Such as have forsaken any thing that is dear to them in this World as goods friends c. for Christ's sake c. Where there are two things to be considered 1. The duty practised by such as our Saviour here speaketh of their forsaking of house brethren c. 2. The grounds or motives moving them hereunto For Christ's sake and the Gospells Observ 1 Observ 1. It is a duty required of Christians to forsake and part with such things as are most dear to them in this World when the Lord calls them so to do This our Saviour here takes for granted in that he promiseth a reward to every one that hath forsaken either goods or friends for his sake and the Gospells that is to say when he was called of God to do it for the profession of Christ and the Gospel By this he implyeth plainly that it is the duty of a Christian in such a case to forsake the things which are dear to him in this World viz. whensoever he is called of God so to do yea by propounding and promising so great a reward to such as do this our Saviour doth in effect earnestly exhort and perswade Christians to do it when God calls them to it This point was in part handled before in the foregoing verse yet something more is here to be added The truth of it may further appear Luke 14. 33. Whosoever he be of you that forsaketh not all c. If all then such things as are most dear to us must be forsaken when God calls them to it True of all things that are in this World dear to a Christian not onely of worldly wealth and possessions and of all sorts of friends and kindred as Parents Brethren and Sisters Husband and Wife Children c. but also of all other things which are any way dear to us or beloved of us as our earthly pleasures and desights yea
good nor bring us any true comfort This outward shew of Religion may be in Hypocrites yea in Reprobates and such as shall be last in the Kingdome of Heaven that is shall never come there yea Hypocrites may go very far in this outward shew and profession of Religion resembling the sound Christian in all outward duties and performances as in comming to Church hearing the Word Prayer c. and yet still be Hypocrites and unsound Christians Therefore rest not in any outward shew or appearance of Religion though never so glorious and excellent but above all labour for inward truth and sincerity and for the power of Religion and Godliness by which we may outstrip the most formal Hypocrite in the World c. 2. Take heed also of trusting too much unto a shew and profession of Religion in others further then we see some good or probable evidence of sincerity in such as make profession Otherwise rely not too much upon such shews neither put too much confidence in such Professors till we have seen or heard of some trial of their sincerity Joh. 2. 23. our Saviour would not commit himself to some who made shew of believing in him No more should we be too confident of such as make a fair shew in Religion till there hath bin some tryall of their sincerity In the mean time we are to pray for their sincerity and to exhort them unto it as occasion is offered and so far as our Christian calling bindeth us especially those of our charge c. Observ 2 Observ 2. Such as begin well and make a fair shew of Religion and Christianity for a time do not alwayes persevere constantly but sometimes fall away from their first profession and so discover their Hypocriây yea oftentimes c. Our Saviour here foretelleth his Disciples of many who being the chief and foremost for a time in profession of Religion should afterward by their Apostacy become last and hindmost in the truth and power of Religion Now as our Saviour here foretold it should be so it hath âin in all ages of the Church since that time Examples Judas among the Apostles began well and made a fair shew for a time yet afterward fell away and proved a Devill by Apostacy Joh. 6. 70. See also ver 66. The young Ruler of whom we heard before in this Chapter begun well c. yet at length went away sorrowfull from Christ ver 22. Joh. 5. 35. The Jews at first and for a time rejoyced in the Ministery of John Baptist but afterward fell away from it Luke 8. 13. Those hearers compared to the stony ground receive the Word with joy for a time yet afterward fall away in time of trial 2 Tim. 4. 10. Demas for a time made a good profession yet afterward forsook Paul c. though some think he afterward repented which is uncertain So some others mentioned by Paul elsewhere as 1 Tim. 1. 19. who having begun well did afterward make shipwrack of Faith as Hymeneus and Alexander amongst the rest Revel 8. and 9th chap. there is mention of Stars falling from heaven by which are meant such as shined for a time in the Church c. And experience of all ages confirms this Reason Reas Perseverance is a gift proper to the elect of God but all that begin well and make a good profession are not in the number of the Elect for many are called but few are chosen Matth. 20. 16. Therefore wicked men may be very forward in the outward c. Use 1 Use 1. Teacheth us not so much to rejoyce and bless God for the good beginnings of others in Christianity as to pray for their perseverance and to exhort and encourage them hereunto How needfull is this seeing so many fall away c. Vse 2 Use 2. Seeing all that begin well and make good profession at first do not hold out but some fall away yea many even a great part of professors in all ages and times of the Church this must teach us not to think strange or be offended if we see it so in these times and in this age wherein we live that some Christians yea many who have begun well and made a fair shew in the Church for a time do afterward fall away and having shined like stars do afterward lose their light c. This is no new or strange thing but such as is here foretold by our Saviour and which hath bin verified in all ages and times of the Church and therefore no marvail if it be so now espeically considering that these are the last and most declining times of which it is Prophesied else where by our Saviour Matth. 24. 12. That because Iniquity should abound the love of many should wax cold c. yea though we should see never so many fall away before us this must not make us stagger in our profession but we must still be resolute and constant therein See more of this Use before upon ver 22. Use 3 Vse 3. See that we are not to rest in good beginnings or in any shew or profession of Religion made for a time but above all to labour for perseverance and constancy in the profession of Christ c. See more of this use also before upon ver 22. We must with Paul forget those things which are behind and reach forth to those things which are before pressing toward the mark for the price of the high calling of God c. Phil. 3. 13. Use 4 Use 4. See how needfull to labour for truth and sincerity of Grace that we may persevere and hold out which else we shall never do To get true Faith that being built upon the rock Mark 10. 31. And the last shall be first Fâbr 22. 1628. Observ 3 Observ 3. IT is possible for some Christians to make so good a shew and profession of Religion before men that they may seem to be first in the Kingdom of Heaven that is to have speciall right and title to it and yet for all that they may come short and be excluded from that heavenly Kingdom It is possible for men to be so forward in outward profession of Christ and the Gospel and to make so fair a shew hereof that they may seem before men to be Children of the Kingdom and yet be shut out from it with the wicked and Reprobates Such a fair shew did Judas make that his fellow-Disciples thought him to belong to Christ's Kingdom as well as themselves and yet he was excluded from it and went to his own place Act. 1. 25. So those mentioned Luke 13. 28. who made so fair a shew and profession of Christ in this world by conversing with him on the earth and hearing his doctrine that they did seem not only to others but to themselves also to have right to the heavenly Kingdom and yet for all this our Saviour tells them they shall hereafter see the Patriarchs and Prophets iâ the Kingdom of God
and themselves thrust out So Matth. 25. the five foolish Virgins were such as made a fair outward profession of Christ as well as the wise for they had lamps as well as the wise and some oyl also in their lamps though not sufficient and they all went forth to meet the Bridegroom and hereupon they seemed to be Children of the Bride-Chamber as well as the wise and yet they were afterward shut out So Matth. 22. he that came to the Marriage-Feast without his Wedding-garment c. Use 1 Vse 1. See how dangerous it is for Christians to rest in an outward shew and profession of Religion before men though never so glorious seeing it is possible to go so far in outward shew and profession that men may seem to belong to the Kingdom of Heaven and yet never come into it but be for ever shut out from it Let us therefore take heed of resting in any outward shew of Religion though never so plausible before men and labour above all for the truth and power of saving grace in our hearts that so we may not only seem unto men to have right to the Kingdom of heaven but may indeed have true title unto it before God and so may not be excluded from it We must not here rest in the good opinion which men have of us nor build our hope of eternal life hereupon but labour for good assurance before God and in our consciences that we have true title to it and shall undoubtedly be partakers of it Without this inward assurance in our selves we can have no true comfort though all the world should think well of us and judg us to be first in the Kingdom of Heaven we may for all that prove to be last in it that is be utterly excluded froâ it c. Use 2 Use 2. See that it is no common or easie matter to attain to true right and title to eternal life much less to be actually partakers of it in heaven seeing many that seem in regard of outward profession of Religion to have right unto it yet have none in deed and truth but shall be excluded from it Which being so must teach us to shake off security and carelesness in the profession of Religion and to work out our salvation with fear and trembling Phil. 2. 12. Giving all diligence to make our Calling and Election sure unto our selves that so we may never fall 2 Pet. 1. 10. Striving to enter in at the strait gate because many shall strive and not be able Luke 13. 24. Observ 4 Observ 4. The danger of Apostacy or falling from that good profession which Christians have made in that by this means they come to be last in the Kingdom of Heaven that is to be excluded from it So Judas and other like hypocrites Luke 9. ult No man having put his hand to the plough and looking back c. Reason Reason The promise of eternal life in God's Kingdom is made to such as continue constant to the end in the profession of Christ and the Gospel Matth. 24. 13. He that shall endure to the end the same shall be saved Therefore such as do not hold out to the end but fall away must needs be shut out from Gods Kingdome Caution Caution This is not to be understood of every kind of Apostacy for even the Elect and faithful children of God may and do sometimesâ all away in part and for a time leaving their first love as the Church of Ephâsuâ did Revel 2. but it is to be understood of those who fall away wholly and finally from their first profession and do not by repentance recover themselves Use Use Teacheth us to fear and take heed of this dangerous sin oâ apostacy and falling away from our first good profession of Christ lest by this means having been first in outward profession we prove last in the Kingdom of Heaven On the contrary pray and labour for truth and sincerity of heart in our profession that so we may persevere to the end Observ 1 Now followeth the second part of Christ's Prophetical Admonition c. And the last shall be first Observ 1. God doth not call all his Elect at once or at the same time to the knowledg and profession of Christ and of the Gospel but some sooner some later This may be gathered from these words in that our Saviour mentioneth some that are last that is such as were not yet called and therefore not so soon as others but did live in ignorance and unbelief of the Gospel and yet do belong to God and to his Kingdome This shews that all the Elect of God are not called at one and the same time but some sooner and some later and that the calling of some is a long time deferred This is taught more plainly and fully by our Saviour Matth. 13. in the Parable of the housholder that hired Labourers to work in his Vineyard some about the third hour some about the sixth some about the ninth and some about the eleventh hour See this in some Examples The Jews were called before the Gentiles to the knowledg of the Gospel Matth. 10. 5. The Apostles in their first sending forth are bid to go first to the lost sheep of the house of Israel c. The Apostles themselves were not all called at once but some sooner some later See Joh. 1. Andrew and Peter were first called then Philip c. Some are called being young as Timothy others not till elder age Some in the former part of their life others not till death as the Theef on the Crosse c. Vse Use See that we are in charity to hope well of such as are yet uncalled living in ignorance and unbelief c. Though they be not yet called or inlightned yet they may belong to Gods Election of grace and may in time to come be called c. They may be Christ's sheep though not as yet gathered into his fold Joh. 10. 16. Other sheep I have c. Therefore we should pray and labour by all means to further the calling and Conversion of such and to gain them to Christ by instruction admonition exhortation c. yea though they be such as have lived long time in ignorance profaness c. Observ 2 Observ 2. It is possible for such as are for the present not only ignorant and uncalled but most profane and wicked of all others and are furthest off from the Kingdom of God to be in time to come effectually called and so become partakers of eternal life before such as have made better shew Such as are the very last and hindmost of all in the outward profession of Christ and consequently seem to be last in the Kingdom of Heaven may come to be first c. Matth. 21. 31. Our Saviour tells the Priests and Elders of the Jews that Publicans and Harlots went before them into the Kingdom of God Examples Zacheus Mary Magdalen c. Use Use
Christs person that he did believe him to be the true Messiah and Saviour of mankind promised in the old Testament and foretold by the Prophets and consequently that he was both able and willing to help and relieve him in his present misery by restoring his sight unto him Further it is probable that this was the common title by which the Messiah was usually called and known amongst the Jews in our Saviours time as may appear by comparing this place with other places of the Evangelists where the same title is given unto him as Matth. 9. 27. and Matth. 15. 22. The reason is because he was to be born of the seed and posterity of David as was foretold by the Prophets Jer. 23. 5. Behold I will raise unto David a righteous branch c. Quest Quest How came this blind man to know and believe that this Jesus was the Messias Answ Answ 1. By the fame of his Doctrine and Miracles which he had heard of 2. By the special motion and instinct of the Spirit of God working this faith in his heart Observ 1 Observ 1. This poor blind beggar knew more of Christ's Person than the Learned Scribes and Pharisees and other great men amongst the Jews did at that time viz. that he was the true Messias c. Which teacheth us That God doth sometimes reveal the mysteries of faith or doctrine of Christ and of the Gospel to poor and mean men and hideth it from the great men of the World yea he doth often and usually thus Luke 10. 21. I thank thee O Father sayes our Saviour Christ that thou hast hid these things from the wise and prudent and hast revealed them to babes c. This the Lord doth to shew that he is no respecter of persons in revealing the knowledg of his Will unto men Use 1 Use 1. See the reason why a poor or mean Christian may sometimes see more of the truth in matters of Faith and Religion than others that are great men of the World It is because the Lord doth often reveal the mysteries of his Will to such mean persons and doth hide the same from great ones c. Vse 2 Vse 2. Teacherh us not to despise or reject the judgment of the poorest or meanest Christian in matters of Faith and of Religion but to embrace and esteem well thereof seeing God may and doth-sometimes reveal more to such a one than he doth to men of great learning and accompt in the World Observ 2 Observ 2. Jesus the Son of the Virgin Mary is the Christ or true Messiah and Saviour of the World promised of God and foretold by the Prophets in the Book of the Old Testament in that he was born of the seed of David according to the flesh Rom. 1. 3. as it was foretold by the Prophets that the Messias should be This we may learn here of the blind beggar who truly believed and confessed him to be the Son of David in this sense And this is the very summe of the History of the Gospel for proof whereof the four Evangelists have severally written the same for confirmation whereof all the Miracles of Christ were wrought Joh. 20. 30. Many other signs truly did Jesus c. which are not written But these are written that ye might believe that Jesus is the Christ c. Vse Vse To confirm our Faith in this truth touching the Person and Office of Christ that he is the true Messias and only Saviour and Redeemer of Mankind and to cause us to seek salvation in and by him alone renouncing all other means there being no Name under heaven given among men whereby we can be saved but only the Name of Jesus Act. 4. 12. But of this often before Observ 3 Observ 3. In that he calleth Christ the Son of David thereby professing his faith in him That he believed him to be the true Messiah and consequently such a person as was both able and willing to grant his Petition hence we may learn That in all prayers which we make to God we must have faith to believe and be perswaded of God's power and goodness that he is such a God as is both able and willing to hear and grant our requests so far as is good for us Heb. 11. 6. He that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him Therefore in the Preface of the Lord's Prayer we are taught to say Our Father which art in Heaven c. By which words we profess our faith both touching the power of God tâat he is able to hear us as being in Heaven and touching his goodness or mercy that he is willing and ready to hear us as being our Father in Christ c. This faith and perswasion of Gods power and goodness we must labour to find and feel in our selves in all our prayers which we make to God or else we can never pray with any true comfort or confidence to be heard and to receive the things we ask Now that we may believe the power of God that he is able to hear us we must consider that he is All-mighty and therefore able to do above all that we ask or think as it is Ephes 3. And that we may believe his goodnesse and mercy that he is willing and ready to hear and help us we must meditate of the greatness and riches of his mercy and of his gracious promises which he hath made to such as call upon him in truth as also touching the Merits and Worthiness of Christ for whose sake he hath promised to hear us Now followeth his Petition Have mercy upon me He doth not at first express his particular Request which was to have his sight restored to him as he saith afterward Verse 51. but he doth first in general intreat Christ to have mercy on him that is to shew his free and gracious pity and compassion on him in helping and relieving him in his present misery He doth not plead any merit or worthiness of his own but acknowledging his misery flyeth unto the mercy of Christ for help grounding his faith hereupon Observ 1 Observ 1. The first and principal thing to be desired and sought of us in all afflictions and miseries is God's free and gracious mercy that we may be partakers of it and that it may be extended toward us The first thing which this poor blind man craves of Christ is his mercy So the Saints of God in their afflictions and miseries have used in the first place to sue to God for his mercy David Psal 4. 1. Have mercy upon me and hear my prayer and Psal 57. 1. Be merciful unto me O God be merciful unto me for my soul trusteth in thee c. till these calamities be over-past Reason Reason God's free mercy is the ground and cause of all help comfort and deliverance which we desire or expect from him in our troubles and miseries As
So was it also with Judas he had the leaves of a fair profession but no true fruits of sanctifying Grace proceeded from him So many in our times are like this leafy Fig-tree which bare no fruit They make a fair shew and profession of Religion yet are destitute of all true fruits of Grace and yet are destitute of all true fruits of Grace in heart and life As it is prophecyed of these times 2 Tim. 3. 5. that some should have a form of godliness but should deny the power thereof Vse Use Take heed then how we rest in any outward shew or profession of Religion though never so glorious but above all examine what truth of Religion is in us what power of godliness in our hearts what true fruits of Grace we bear or bring forth to God Look whether we be good Trees such as are planted in the house of God Psal 92. 13. which do not onely flourish in leaves but bring forth fruit Think it not enough to have the leaves of a good profession before men but look what true fruit we bear and bring forth to God and unto Christ Jesus what fruit of Faith Repentance Newness of life what fruits of Holiness and Righteousness of Patience meekness humility self-denyal c. The rather because there is in many a fair shew and appearance of fruit where is no true fruit at all a fair profession of Religion before men and yet no truth or power of Religion nor fruits of Grace before God Some bring forth fruit in some kind but are not fruitfull in all good works not filled with all the fruits of Righteousness Others bring forth fruit for a time and are not constant therein but decay and grow barren losing their first fruitfulness c. On the contrary Psal 42. The Trees planted in Gods house c. Therefore examine whether we be truly fruitfull in the profession of Christ and the Gospell without this all our shews and fair profession shall do us no good Remember Matth. 7. Not every one that saith Lord Lord c. And Matth. 5. 20. Except your Righteousness exceed the Righteousness of Scribes c. Now followeth the malediction or curse it self denounced by our Saviour against this barren and fruitless Fig-tree ver 14. Jesus answered and said unto it No man eat fruit of thee hereafter c. Jesus answered This is an Hebraism answering being put for speaking as it is often in other places Matth. 11. 25. At that time Jesus answered and said I thank thee O Father Lord of Heaven and Earth c. No man eat fruit of thee c. Matth. 21. 19. The curse is set down in other words viz. thus Let no fruit grow on thee hence forward for ever He threatneth it with perpetual barrenness yea that it should wither c. More to be understood then is expressed But it comes all to one in effect and substance and it is most probable that our Saviour used all the words set down both by Matthew and Mark in denouncing this curse Now although upon the denouncing of this curse the Fig-tree withered or dryed up by the roots as we shall hear ver 20. yet we must not think that the destruction of the Fig-tree was the end which our Saviour aimed at in denouncing this curse especially seeing his usual manner at other times was not to do hurt but good by his Miracles neither did he denounce this curse out of any impatiency or discontentedness against the Fig-tree for not yielding him fruit to quench his present hunger but there were other causes or ends for which he thus cursed it 1. That by this Curse denounced against the fig-tree he might as in a Type foreshew the Curse and Judgment of God which should come upon the hypocritical Nation of the Jews for their hypocrisie and for their barrenness and unfruitfulness in grace notwithstanding the means of grace and salvation which they enjoyed in that they being as Trees planted in God's Garden or Vineyard of his Church that is to say being a people outwardly called of God to be his Church and enjoying the outward means of grace and salvation yet did not bring forth fruits of grace answerable to the means they enjoyed but were altogether barren and unfruitful having only a shew of Religion and grace without any truth and substance thereof Therefore our Saviour shews that they should as barren Trees be accursed that is the wrath of God should come upon them for their hypocrisie and unfruitfulness yea they should by the just Judgment of God be destroyed and rooted out from being a Church and People as not many years after it came to pass in the last and final destruction of Hierusalem by the Romans which happened about 40. years after this time 2. Another end which our Saviour aymed at in cursing this barren fig-tree was thereby to shew his Divine power in working a Miracle viz. in causing the Fig-Tree suddenly to wither and dry up by the roots 3. That from the miraculous effect which followed upon his denouncing this curse against the Fig-tree he might take occasion to commend to his Disciples the power and vertue of faith and to exhort them to the practice of it as he doth afterward Verse 22. c. Mark 11. 14. And Jesus answered and said unto it No man eat fruit of thee hereafter for ever c. Nov. 29. 1629. Observ 1 Observ 1. IT is a fearful and dangerous thing for any people or persons to live unfruitfully under the means of grace and salvation vouchsafed of God unto them To enjoy the ordinary means of grace as the Ministery of the Word and Sacraments and not to profit by them in bringing forth fruits answerable as fruits of faith repentance reformation of life c. but to be barren and unfruitful under these means of grace is a fearful and dangerous thing In that it provoketh the Wrath and Judgment of God against such a people yea the heavy Wrath and Curse of God causing him to destroy and root out such a people for this sin of barrenness and unfruitfulnesse c. Now that this sin of unfruitfulnesse under the means of grace doth thus provoke and bring the heavy Wrath of God upon such as are guilty of it is further proved Luke 13. by the Parable of the Husband-man who having planted a Fig-Tree in his Vineyard and bestowing cost upon it and finding it unfruitful threatens to cut it down c. So Esay 5. 5. the Lord having bestowed great cost and care upon his Vineyard and yet finding it unfruitful threatens to take away the hedg thereof that it may be eaten up and to break down the Wall of it c. that is to destroy and lay it waste To this purpose also is that Heb. 6. 8. where barren Christians living unfruitfully under the means of grace are compared to barren ground bearing thorns and briars which is rejected and is nigh unto cursing and whose
may rejoyce and take delight therein Then shall we profit by them and be enabled to bring forth fruits of grace answerable to the means we enjoy David Psal 119. 97. Oh how do I love thy Law c. And Job 23. 12. I have esteemed the words of his mouth more than my necessary food 4. Joyn prayer unto God with the use of all the means of grace that the Lord may bless them to us and make them effectual and profitable remembring that 1 Cor. 3. 6. Paul planteth and Apollo watereth but God giveth the increase c. Mark 11. 14. No man eat fruit of thee hereafter And his Disciples heard it Decem. 6. 1629. Observ 2 Observ 2. THe fearful estate of all formal hypocrites which make a fair shew of Religion and of fruitfulness in grace but are void of the truth of Religion and of true fruits of grace They are under the wrath of God and liable to his curse if they so live and continue Even as this barren Fig-tree having a fair shew of leaves but no fruit at all upon it was accursed by our Saviour By this he shewed what was the state of the hypocriticall Jews and so of all other formall hypocrites having a shew of Religion and godliness without the power of it They are liable to the curse of God that is to his just wrath and vengeance both in this life and after this life if they so live and continue without repentance Therefore our Saviour Matth. 23. denounceth a Woe against the hypocritical Scribes and Pharisees which were as whited Tombs c. And Matth 24. 51. Hell-fire is said to be the portion of hypocrites Reason Reason Hypocrisie and outward formality in Religion without the truth and power of it is a sin odious to God Luke 16. 15. Vse Vse For Terrour to all hypocritical professours of Religion which make a fair shew of Religion and grace being destitute of the truth and power of it Whose lives are nothing but leaves without fruit of grace c. Let such know and be assured that they are under the wrath and curse of God both in this life and after this life so long as they continue in this sin of hypocrisie We should therefore move all such to repent speedily of this gross and odious sin and to labour for truth and sincerity not contenting themselves with an outward shew and profession though never so glorious before men Think it not enough to have fair leaves of a goodly profession but see thou be fruitful in the true fruits of Religion and grace lest otherwise as a barren Tree thou be accursed or cut down and cast into the fire even into the fire of Hell there to have thy portion with hypocrites Observ 3 Observ 3. In that our Saviour condemns the Fig-Tree to perpetual barrenness because it yielded no fruit hitherto learn That when a people do not profit by the means of grace nor bring forth fruit answerable it is just with God to give them over to perpetual barrenness that seeing they will not therefore they shall not profit c. Now God doth this two wayes 1. Either by depriving them of the means as Matth. 21. 4â 2. Or else by giving them up to hardness of heart c. Esay 6. 10. Mark 4. 11. Use Use See again how dangerous it is to live under the means of grace and not to profit c. For this God may give them up to perpetual barrenness The most grievous Judgment that can be Observ 2 Observ 4. In that our Saviour did not forthwith inflict a Curse or Judgment upon the Nation of the Jews as he could have done for their hypocrisie and unfruitfulness under the means of grace but first gives them warning hereof by this Prophetical type as it were of cursing the barren Fig-tree that so they might be moved to repentance We may see the patience and long-suffering of the Lord which he sheweth even toward the wicked and hypocrites in that he doth not presently inflict Judgments on them so soon as they provoke him by sin but beareth with them for a time and first gives them warning that they may if it be possible be moved to repent and turn to God and so escape the Judgment which is otherwise like to come upon them Thus the Lord dealt with the Old World before he sent the flood upon them he first gave them warning by Noah and for an hundred and twenty years space did forbear them waiting for their re-repentance 1 Pet. 3. 20. The long-suffering of God waited in the dayes of Noah c. So he was patient towards the Jews sending Prophets to warn them long before he brought on them the Captivity Vs Vse This being so ought to move wicked men and hypocrites to make a right use of this patience of God towards them being moved thereby to speedy repentance lest otherwise God's patience being abused be turned into fury Rom. 2. 4. Despisest thou his for bearance and long-suffering c. Now followeth the last thing in the words The Witnesses which were present and heard this curse denounced by our Saviour against the barren fig-tree viz. The Disciples of Christ Now he denounced the curse in their hearing 1. To the end they might take special notice of his words and of the miraculous effect which followed viz. the drying up of the Tree by the roots and so might be moved to make a right use thereof having their faith by this means confirmed Therefore afterward Verse 21. they took special notice of it and hereupon our Saviour exhorted them to labour for faith c. 2. That by their testimony the truth and certainty of the Miracle might be confirmed Observ 1 Observ 2. The speciall care which our Saviour had of his Disciples that they might reap profit by his Miracles having their faith confirmed thereby They being his special charge and most near and dear to him therefore of all others he was especially careful to instruct and edifie them both by his Doctrine and Miracles for which cause as his publick Doctrine was delivered for most part in their hearing so all or most of his Miracles were wrought in their sight and presence at least in the presence of some of them Which may teach us That as we are to seek the spiritual good and edification of all others so far as lyes in our power so especially of those which are near and dear to us and of our special charge as Ministers of their flock and people Parents of their Children c. Observ 2 Observ 2. The priviledg of the 12. Apostles that they did not only live with Christ on earth and hear his Doctrine but were personal Witnesses of the Miracles of Christ which he wrought being on earth seeing and hearing what he did and spake at the time of working those Miracles and taking notice of the miraculous effects which thereupon followed As here they heard the words uttered by him in
c. So are we to receive and imbrace that Doctrine which was Preached by John Baptist while he was on earth and is now left to us written and recorded in Scripture for the substance of it Now the Doctrine of John Baptist was no other but the Doctrine of the Gospel which is the Doctrine of Salvation by Christ the true Messiah consisting of two parts or branches especially which John most urged in his Ministry 1. The Doctrine of Repentance and newness of life Matth. 3. 2. He came Preaching and saying Repent c. and ver 8. To the Pharisees and Sadduces which came to his Baptism he sayes Bring forth fruits meet for Repentance 2. The Doctrine of Faith or of believing in Christ the Messiah Act. 19. 4. John Baptized with the Baptism of Repentance saying unto the people that they should believe on him which should come after him that is on Jesus Christ See also Joh. 1. 7. This being so let us see that we do not onely believe the truth of these Divine and heavenly Doctrines which John Preached but also that we imbrace and yield obedience to the same in life and practice repenting truly of our sins and labouring by true Faith to lay hold on Christ c. Observ 4 Observ 4. The dignity and excellency of the Sacrament of Baptism which John did first administer in that both it and the whole Ministry of John was not from men but from God not from earth but from Heaven as our Saviour here implyeth This proves the Sacrament of Baptism to be of Divine and not of Humane Institution in that John Baptist who was the first Minister of it had his Calling and Ministry from God yea not onely so but he had an extraordinary and immediate Calling from God to bring in that Sacrament into the Church Joh. 1. 33. he sayes the Lord sent him to Baptize with water c. Vse 1 Use 1. To conâute the gross errour of the Papists teaching that the Baptism of John was not the same with the Baptism of Christ himself which was instituted by him Matth. 28. 19. and administred afterward by the Apostles but that they differed in regard of the Author or first institution of them the one being instituted by John the other by Christ himself Sic Bellarm. de Bapt. lib. 1. c. 20. On the contrary we see here that even John's Baptism was from Heaven c. Use 2 Use 2. How great a sin to despise or profane this Sacrament c. Vse 3 Use 3. This must teach us highly to esteem of this Sacrament of Baptism and to shew it by our care and forwardness to present our Children to it as also by our reverent carriage in the Congregation at such times as this Sacrament is to be administred And lastly by our Christian care to make a holy use both of our own Baptism and of the Baptism of others labouring to feel the fruit of it in our selves viz. the work of Regeneration begun in us c. For if it be from heaven that is of Gods institution it is not instituted in vain but to a holy and heavenly end and purpose viz. to seal unto us our Spiritual ingrafting into Christ and to be an effectual means through the Spirit of God to Regenerate us c. Mark 11. 31 32 33. And they resoned with themselves saying If we should say from Heaven he will say June 27. 1630. Why then did ye not believe him But if we shall say of men they feared the people for all men counted John that he was a Prophet indeed And they answered and said unto Jesus We cannot tell And Jesus answering saith unto them Neither do I tell you c. WEE have heard before of the question moved by the chief Priests Scribes and Elders to our Saviour concerning his Authority and how he answered them at first not directly but by putting another question unto them touching the Baptism or Ministry of John Baptist Whether it were from God or from men c. Now in the next place the Evangelist mentioneth the effects or consequents which followed hereupon viz. upon our Saviours putting the foresaid question to them The consequents are three 1. Their reasoning together about the matter and consulting about the answer which they were to make unto our Saviours question casting what inconveniences were like to follow if they should answer affârmatively to either part of the question viz. either that John's Baptism was from Heaven or that it was from men 2. The answer which hereupon they return to our Saviours question being a negative answer That they cannot tell whether John's Ministry were from God or from men 3. Our Saviours reply unto them again refusing to give any further answer to their question Neither do I tell you c. Of the first Our Saviours question touching John Baptist's Ministry did so put them to it and cast them into such straights that they knew not what to answer or say to him on the sudden and therefore they first reason and consult together among themselves about the matter And in this their reasoning or disputation among themselves they do presuppose and cast the inconveniencies like to follow if they should answer affirmatively to either of the two parts or branches of our Saviours question touching John's Baptism or Ministry For 1. If they should answer That it was from Heaven then he might ask why they did not believe him 2. If they should answer That it was from men then they were afraid of the people because all men held John to be a Prophet indeed First to explain the words They reasoned with themselves That is they debated the matter one with another in private conference consulting about the answer which they were to make to our Saviours question being such as they knew not well how to answer without some inconvenience or danger to themselves as they conceived Matth. 21. 25. the Original word is ãâã ãâã ãâã ãâã ãâã which signifieth a mutual conferring talking or reasonning together Why then did ye not believe him q. d. Why did ye not believe or give credit to his Doctrine and particularly to that part of it which he taught concerning me testifying that I was the Son of God and the Messiah and consequently why do ye not belâeve in me as in the Son of God and true Messiah acknowledging my lawfull Authority and Calling from God to do those things which I have now newly done in the Temple Thus they suppose that our Saviour might expostulate with them and justly reprove their wilfull blindnesse and infidelity in refusing to believe the Doctrine and Ministry of John if they should confess it to have bin from God They feared the people They That is the chief Priests Scribes and Elders before spoken of ver 27. And here is a sudden change of the person from the first to the third person which is usual in other like places of Scripture so that these words are
worldly shame or discredit with men or of worldly losses or crosses in their outward estate of bodily pain sickness poverty c. then of offending God by sin See before Verse 18. of this Chapter Reason Reason They are more sensible of outward evils and dangers then of the evil of sin They do not know or feel the danger of this and therefore they fear not sin so much as outward evils Use 1 Vse 1. See the folly of the wicked fearing those things most which are least hurtfull and least to be feared as outward evils and contrarily fearing that least or not at all which is most of all to be feared viz. Sin and the offence of God by it c. like little children fearing bugg-bears which are not hurtful but not fearing the fire or water c. Chrysostom's Comparison Use 2 Vse 2. Take heed it be not so with us that we be not too feaâful of outward evils and dangers which come to our bodies goods good name c. in the mean time not fearing sin and shipwrack of a good conscience c. Seeing this is the property and manner of wicked men take heed of being like them Esay 8. 12. Fear not their fear but on the contrary sanctifie the Lord in our hearts and let him be our fear Now to to fear God is to depart from sin c. Prov. 16. 6. Mark 11. 31. And they reasoned with themselves saying If we shall say From heaven he will say July 18. 1630. Why then did ye not believe him Observ 2 Observ 2. IF we shall say From heaven c. They presuppose that if they should acknowledg John's Ministery to be from heaven then they were bound to believe his Doctrine and that our Saviour might justly reprove them for not doing so hence gather That it is a sufficient reason why we should believe and imbrace any doctrine taught in the Church by the Ministers of it if it be so that we know or rest perswaded that the Calling or Ministery of such as teach it is from God and that they do teach that which they teach by vertue of such a Calling from God For in this case we are to imbrace the doctrine taught by such Ministers as the doctrine of God himself as the Thessalonians did Paul's doctrine 1 Thess 2. 13. This Point the chief Priests Scribes and Elders here may teach us Quest Quest How may we know or come to be perswaded that the Calling or Ministery of such as preach any doctrine to us is from God and that the doctrine it self which they teach is taught by vertue of such a Calling Answ Answ 1. We may know their calling to be from God by two things especially 1. If they be furnished of God with such gifts as are required to make them fit and able Ministers of the Church as the gift of knowledg and utterance in some measure 2. If they have an outward calling and allowance from such as are in authority in the Church to execute the Ministerial Function 2. We may know that the doctrine which they teach is taught by a calling from God if it be such as is agreeable to Scripture and grounded thereupon See Esay 8. 20. Use 1 Vse 1. See the sin of those who do not believe and embrace the doctrine taught in the Church by God's Ministers notwithstanding that they cannot but know and be perswaded that their Ministery and Doctrine is from God yet they contemn and reject the doctrine either neglecting to hear it or refusing to believe and yield obedience to it especially if the doctrine be such as crosseth their corruptions or maketh against their profit or pleasures c. then they will not believe it but question it and cavil at it much less will they obey it in life but practise the quite contrary Great is the sin of such they despise not man but God as the Apostle sayes 1 Thess 4. 8. and that against themselves as it is said Luke 7. 30. yea against their own knowledg and Conscience they are wilfull contemners of God and of his truth like those Job 21. 14. which say unto God Depart from us c. They shut their eyes against the clear light of God's Truth and Doctrine refusing to behold it No small sin but fearfull and damnable Joh. 3. 19. This is the condemnation c. No excuse for such as know and are perswaded that the Ministers which preach to them are called of God and that their Doctrine is true and sound agreeable to Scripture and yet do not embrace and yield obedience to it See Joh. 15. 24. If I had not done amongst them the works which none other man did they had not had sin c. Such shall one day know that they have had the Prophets of God among them Ezek. 2. 5. Vse 2 Use 2. To move all hearers of the Word to look unto it that they do indeed believe and embrace the Doctrine taught by the Ministers of God especially by their own Pastor so far forth as they do know or rest perswaded that such Ministers are called and sent of God and do teach the sound truth agreeable to the Scripture Think it not enough to be a hearer of the Word and Doctrine of God's Ministers but see thou truly believe and embrace it in thy heart and life as the Doctrine of God himself by which thou must one day be judged yea though the doctrine be such as be contrary to thy corrupt nature and hard to practise though it be above reason and hard to believe yet being from God thou must absolutely believe and obey it even against Reason and against Nature c. Use 3 Use 3. See how needful and profitable for the People to know and be perswaded of the lawfull calling of their own Pastor that it is from God and that his Doctrine also being grounded on Scripture is from God that so they may be moved to imbrace and yield all conscionable obedience to his ãâã and Ministery Gal. 4. 14. they received Paul as an Angel c. As it is needful for a Minister to ãâ¦ã calling to be from God as we heard before Verse 28. so also for the people to be perswaded ãâ¦ã of the calling of their Pastor c. Hence it is that Paul and the other Apostles do so often mention theââââlling in the beginning of their Epistles to the Churches Mark 11. 33. And they answered and said unto Jesus We cannot tell And Jesus answering saith unto them Neither July â⦠163â do I tell you by what Authority I do these things Observ 3 Observ 3. BUt if we say of men they feared the people c. They feared the peoples displeasure and lest they should stone them for speaking against John Baptist and his Ministry but they were not moved with any fear of God to confess the truth neither are they afraid of offending God by denying or concealing the truth Hence learn that wicked men
to blindnesse They detained the truth in unrighteousness Use Use Pray unto God not to give us up to our own wilfull blindness and unbelief lest we shut our eyes against the known and manifest truth of God refusing to embrace and yield obedience to it in heart and life which is a fearful and high degree of sin And to the end that God may not give thee up to this wilful blindness and infidelity take heed of contemning the known truth and labour to entertain the true love of it in thy heart See 2 Thess 2. 10. Here followeth our Saviour's Reply to their answer And Jesus answering saith unto them Neither do I tell you by what authority I do these things He doth not say I cannot tell you c. as they said to him for then he should have spoken an untruth as they did and so have been like to them as he sayes elsewhere in a like case Joh. 8. 55. which was impossible for him to do being without sin But because he knew that in saying they could not tell whether John's Ministery were from Heaven or from men they lyed against their own knowledg and did wilfully suppress the truth not because they could not but because they would not utter it therefore he thus replyed unto them refusing to give them any further or more plain and direct answer to their question Observ 1 Observ 1. The truth of that before touched Verse 29. viz. That it is not necessary or fit to give any answer to such as move captious questions to us not with a mind to learn but with a purpose to entrap or ensnare us Prov. 26. 4. Answer not a fool according to his folly When we are like to do no good by answering then silence is the best answer to such profane fools To answer such as are not like to reap good by our answer is but to cast pearls before swine c. Matth. 7. 6. Observ 3 Observ 2. Because they denyed and opposed the truth against their own knowledg our Saviour refuseth to give them any further answer to their question or to instruct them further in that which they were yet ignorant of hence Observe the wise Judgment of God upon obstinate enemies of the truth who do wilfully deny or oppose the same against their own knowledg the Lord doth use to leave such in their own ignorance and blindness refusing to instruct and teach them yea to give them up unto further blindnesse This was one cause why our Saviour taught in dark Parables that so he might in just Judgment hide his Doctrine from the obstinate Scribes and Pharisees who wilfully opposed the known truth See before Mark 4. 11. To them that are without all things are done in Parables That seeing they may see and not perceive c. So Esay 6. 9. Go tell this People Hear ye indeed but understand not c. 1 Cor. 14. 38. If any man be ignorant let him be ignorant that is if any man be wilfully ignorant denying or opposing the known or manifest truth of those things which I have written to you c. Vse Use Tak heed of this wilful contempt and opposition of the known Truth lest for it God do justly leave us in ignorance yea give us up to further blindness to be hardened in it as he may justly do On the contrary labour not onely to know the Truth and Doctrine of God out of his Word but especially to entertain the love of it in our hearts that we may imbrace it and yield obedience to it in heart and âife Finis Undecimi Capitis
disagreement in shew between the Evangelists yet none at all in truth and substance For St. Luke mentioning eight dayes includeth both the day upon which our Saviour uttered the former words in the first Verse and also the day of his Transfiguration whereas Matthew and Mark do speak onely of the six dayes which came between the day of his uttering these words in the first Verse and the day of his Transfiguration And hence it is that Luke doth not say it was fully eight daies but about an eight daies after c. Thus we see how the Evangelists do give light one to another which shews how necessary and profitable it is to compare them together in the reading of any particular History recorded by all or diverse of them Now this circumstance of time is expressed by the Evangelist the more to confirm the truth and certainty of this History of Christ's Transfiguration and to stablish our Faith therein Observ Observ In that our Saviour did so speedily fulfil that which he foretold and promised to his Disciples in the first Verse touching the manifestation of his Divine Glory and Majesty we may see how careful and forward he is to perform whatsoever good he hath promised to his faithful Servants and that in due time He doth not delay the time too long for performance of his promises but hasteth to the fulfilling of them every one in their due time 2 Pet. 3. 9. The Lord is not slack concerning his Promise as some men count slacknesse c. This is true not onely of the Promise of his second coming to Judgment which is there meant by the Apostle but of all other his Promises made to his Church and Servants whether of spiritual or of temporal Blessings and benefits The Lord is not slack or backward to perform and make them good but very forward and ready yea he doth hasten the performance of them as soon as may be that is so soon as ever he seeth a fit time and season for accomplishment of them so soon as ever it makes for his Glory and our good He will not defer one day or hour longer than is fit Vse Use To strengthen our Faith touching the certain accomplishment of all promises which Christ hath made unto us in his Word to assure us that they shall be fulfilled intheir due time As some of them yea many of them are already fulfilled so shall all the rest be in due time For example the Promise of his second coming the Promise of the Resurrection of our bodies at the last day and of eternal life c. the Promise of deliverance out of all troubles and afflictions of this life c. Though the accomplishment of these be for a time deferred and though the time seem long to us and the Lord seem slack in performance of these Promises yet it is not so for he is very careful and mindful to perform what he hath promised yea he hasteneth as soon as may be to perform it and the onely cause and reason why he delayeth is because the due and fittest time is not yet come and therefore it is not good for us yet to see the accomplishment of his Promises if it were we should see it and so soon as shall be good and fit for us we shall see all fulfilled without further delay Hab. 2. 3. The Vision is for an appointed time but at last it shall speak and not lie though it tarry wait for a shall surely come and shall not stay In the mean time we must live by Faith and Hope waiting for the accomplishment of all that Christ hath promised not making too much haste nor limiting him to any time Now follow the Persons chosen by our Saviour to be present as witnesses of his Transfiguration He taketh with him Peter James and John Quest 1 Quest. 1. Why did he take these with him Answ Answ To be special Eye-witnesses of the Glory of his Transfiguration who might afterward certainly acquaint others therewith Therefore Ver. 2. it is said He was transfigured before them Quest 2 Quest 2. Why did he take three Disciples and no more nor fewer with him Answ Answ Because this was a sufficient and fit number to testify the truth of the matter and it was agreeable to that Law Deut. 17. 6. whereby it was ordained that by the Mouth of two or three Witnesses the truth should be cleared and resolved in a doubtful case as when one was questioned for some crime deserving death Quest 3 Quest 3. Why did he make choice of these three Disciples and not of any other among the twelve Answ Answ Because these were the chief and most eminent for gifts and authority among all the 12 Apostles Gal. 2. 9. James Cephas and John seemed to be Pillars c. although that James there mentioned is not the same with this here spoken of but another of the Apostles of the same Name This James here mentioned was the Son of Zebedeus and Brother to John who was slain by Herod Act. 12. and therefore was not alive when Paul went up to Jerusalem to confer with the Apostles about his Ministry Therefore that James which he mentioneth Gal. 2. 9. was James the Son of Alpheus the Kinsman of Christ But that these Three here mentioned were the most eminent and chief among the twelve Apostles may appear because not only at this but at other times our Saviour used to take these three with him when he went about the performance of extraordinary and serious matters in private So when he went into the House of Jairus a Ruler of the Synagogue to raise up his Daughter to life he took these three with him as we heard Chap. 5. 37. So at the time of his bitter agony in the Garden he took these three onely with him when he went to pray privately Mat. 26. 37. Quest 4 Quest 4. Why did he not suffer all his Disciples and the rest then present to be Eye-witnesses of his glorious Transfiguration Answ Answ Because the due time for the general and publick manifestation of his Divine Glory was not yet come nor should be till after his Resurrection Therefore his Transfiguration was to be performed in this private manner onely in the presence of these three Disciples Observ 1 Observ 1. See the truth and certainty of this History of Christ's glorious Transfiguration on the Mount being confirmed by the Testimony of three of the chief and principal Apostles as Eye-witnesses thereof Therefore 2 Pet. 1. 16. the Apostle speaking of this Transfiguration of Christ saith thus We have not followed cunningly devised Fables when we made known to you the Power and Coming of our Lord Jesus Christ but we were Eye-witnesses of his Majesty And afterward Ver. 18. he saies they heard the Voice of God the Father uttered from Heaven at the time of this Transfiguration of Christ so that they were both Eye and Ear-witnesses of his Transfiguration which shews the truth and
to suffer which though it be not expressed in the words yet is it to be understood or else the Sentence is imperfect q. d. As it is written that the Son of Man that is my self should suffer many things So likewise is it appointed of God that John Baptist my Harbinger or Servant should be evil entreated and suffer much hard measure in the World at his coming Vide Gualter et Jansen in loc As it is written that is Fore-told in the Writings or Books of the Prophets in the Old Testament Quest Quest Where or in what Books of the Prophets was this fore-told Answ Answ In sundry places but specially in these Dan. 9. 26. The Messiah shall be slain or cut off Isa 53. throughout the Chapter He was wounded for our Transgressions He was bruised for our Imquities Oppressed and afflicted He was brought as a Sheep to the slaughter He was cut off from the Land of the Living He hath powred out his Soul unto Death c. Psal 22. the very particular manner of his Sufferings was fore-told Ver. 14. I am powred out like Water and all my Bones are out of joynt Ver. 16. They pierced my hands and my feet I may tell all my Bones c. They part my Garments among them c. Son of Man that is Christ himself This Title He gives himself in respect of his Humane Nature c. That he should suffer many things that is Many Afflictions Miseries and Punishments laid upon him of God with many Abuses Wrongs and Indignities at the hands of men and that for the sins of Mankind See Chap. 8. ver 31. And be set at nought ãâã ãâã ãâã ãâã ãâã that is be greatly contemned vilified and made nothing of In the words consider 1. The Person who was to suffer The Son of Man 2. The Sufferings of Christ fore-told by him 3. The Proof or Confirmation of them by Testimony of Scripture Of the first I have often spoken before lately upon Ver. 9. Observ 1 Of the second Observ 1. The Sufferings of Christ Jesus our Saviour which he was to suffer for the sins of Mankind were not one or few but manifold Many miseries and punishments were imposed on him of God and many abuses and indignities offered him by men and all for our sakes Thus was it written of him before-hand by the Prophets to shew that it was so ordained of God Touching these manifold Sufferings of Christ see some Questions answered before Chap. 8. 31. Vse 1 Use 1. See by this the heinousness of our Sins how offensive to God and hard to be taken away and God's Wrath appeased in that Christ Jesus the Son of God must not onely suffer but so many things Vide Chap. 8. 31. Use 2 Use 2. To humble us with godly sorrow c. Vide ibid. Mark 9. 12. And be set at nought Dec. 24. 1626. Doct. Doctr. THat one great and principal part of Christ's Sufferings which he was to endure for us was the great Contempt Ignominy and Disgrace amongst men which he was appointed to suffer So it is reckoned here and particularly named as a main part of his Sufferings yea this only among all his manifold Sufferings is named to shew the greatness of it So in other places See before on Chap. 8. Ver. 31. Vse Use See that it is no easy matter to suffer contempt and disgrace in this World and at the hands of men for Christ's sake but a hard and grievous triall One chief part of Christ's Sufferings was to be set at nought If so hard for him to bear how much more for us c. See Hebr. 11. 36 37. and 1 Cor. 4. 13. Experience proves this to be hard to Nature for many can better bear pain loss of goods c. than reproaches mockings c. Other Uses see before Chap. 8. 31. Now followeth the Proof or Confirmation of Christ's Sufferings by Testimony of Scripture being foretold by the Prophets As it is written c. Quest Quest Where or in what Books of the Prophets is this written Answ Answ Vide suprà Quest Quest Why were the Sufferings of Christ fore-told in the Writings of the Prophets so long before Answ Answ For these Reasons 1. That the faithful who should live at the time of Christ's coming in the Flesh and of his suffering when they did see these things fulfilled in Christ Jesus alone might thereupon be moved to believe undoubtedly that he was the true Messiah and should not look for any other 2. To teach the Church of God among the Jews what manner of Redeemer and Saviour their Messiah was appointed to be namely a spiritual Redeemer and Deliverer not a temporal King coming in earthly Pomp and Glory not one that should by force of Arms or external Power deliver them from their Enemies but such a Redeemer as should save and deliver them from their Sins and the Wrath of God by suffering death and the greatest contempt and abasement for them 3. To the end that when they should see Christ Jesus to suffer these things at the hands of the High-Priests and Pilate c. they should not be offended in as much as he suffered nothing but what was fore-told by the Prophets long before Observ 1 Observ 1. The truth and certainty of the Article of Christ's Sufferings forasmuch as all that he was to suffer was fore-told by the Prophets and therefore was of necessity to be fulfilled in due time for otherwise the Predictions of the Prophets should have been found false but this was impossible in as much as they spake and wrote by the immediate direction and infallible assistance of the Holy Ghost Therefore it was a matter of necessity in this respect that Christ should suffer because otherwise the Prophecies that went before of his Sufferings could not be fulfilled and this was one special cause why he suffered and was to suffer so many things that so the Scriptures of the Prophets might be fulfilled Luke 24. 26. And therefore the Evangelists in setting down the History of the several parts of Christ's Sufferings do often alledge this cause that the Scripture might be fulfilled And for the same cause though our Saviour had power to have saved himself from death yet he would not See Matth. 26. 53 54. Now as it was necessary in this respect that Christ should suffer because otherwise the Prophecies going before of him could not be fulfilled so it is as certain that he did in due time actually suffer as appeareth by the History of the Evangelists recording the same unto us which therefore being compared with the Writings of the Prophets ought generally to confirm our Faith in this Article and Doctrine of Christ's Sufferings Otherwise that Reproof of Christ Luke 24. 26. will take hold of us O Fools and slow of heart to believe all that the Prophets have spoken c. Therefore labour undoubtedly to believe and rest assured of the Truth of Christ's Sufferings and of the
necessity of them in regard of the fulfilling of the Prophecies which went before of him The rather because this Article of Christ's Sufferings is the ground of all true comfort against our sins and fear of God's Wrath. For to this end suffered he to make satisfaction to God for our sins and so deliver us from the guilt and punishment due unto them as we have heard before Mark 9. 12. That he must suffer many things c. Januar. 7. 1626. Observ 2 Observ 2. HEnce gather that whatsoever Christ suffered or was to suffer for us it was ordained appointed of God before-hand and that it was agreeable to the Counsel and Will of God for otherwise he would not have in spired and moved the Prophets to fore-tell these Sufferings of Christ so long before This therefore shews that it was the Purpose and Will of God that Christ Jesus his Son should dye and suffer so many things for us So it is expresly said Act. 2. 23. that he was delivered to death by the determinate Counsel and fore-Knowledge of God Now this maketh greatly for our Comfort For if Christ suffered according to the Counsel and Will of God then we need not doubt but his Death and Sufferings were acceptable and pleasing to God and consequently effectual to redeem and save us from our sins and to pacify the Wrath of God towards us Therefore Ephes 5. 2. it is said that Christ gave himself for us an Offering and Sacrifice to God for a sweet smelling savour The Sufferings of Christ were an acceptable Sacrifice to God The reason was because this Sacrifice was offered according to the Will of God and Christ Suffered all that he Suffered by his appointment as appears by this that God did by his Prophets fore-tell long before whatsoever Christ was to Suffer Think of this for our comfort That as Christ hath Suffered many things for us so he Suffered all according to the Counsell and Will of God who did fore-tell all those Sufferings long before by his Prophets and therefore we may be assured that God could not but accept of the Sufferings of Christ as a satisfaction and full price for our sins Our comfort stands not simply in the Sufferings of Christ but in this that his Sufferings are accepted of God for us c. So much of Christ's own Sufferings which himself here expresly mentioneth and fore-telleth Now further by this express mention of his own Sufferings which were to come he doth hereby secretly imply that in like manner Elias that is John Baptist was to Suffer much at his coming that is many Abuses and Indignities at the hands of men And so much is here to be understood by us though it be not expressed in the Words for otherwise the sentence seemeth to be imperfect And by comparing this place of St. Mark with that Matth. 17. 12. it may appear that our Saviour's purpose in these words was so to compare his own Sufferings and the Sufferings of John together as to exemplify and prove the one by the other mutually that is to say not onely to confirm the Truth of John's Sufferings by example of his own but also on the other side to confirm the truth and certainty of his own Sufferings to come by example of John's Sufferings which were already past Jansen in locum ex Beda Observ 1 Observ 1. There must be a conformity and likeness between Christ himself and his faithfull Servants in Suffering many Afflictions and Miseries in this Life it is so ordained of God Our Saviour here implyeth that as it was written in the Prophets that himself should Suffer many things so also it was ordained and appointed of God that John Baptist his faithfull Servant and Harbinger should Suffer in like sort many Abuses and Indignities in the World at the hands of wicked men The same is true of all other faithfull Servants of Christ that as in other things they must be conformable to the Image of Christ their Lord and Master So in this particular of suffering and induring many and great Afflictions and Tryalls in this World Rom. 8. 39. He that will be Christ's Disciple must take up his Crosse and follow him as we have heard Chap. 8. 34. 1 Pet. 2. 21. Christ in Suffering left us an example that we should follow his Steps His Suffering was not onely meritorious but exemplary not onely to merit forgiveness of Sins and Salvation for us but also to be a president of Suffering to us to shew that as he Suffered many Afflictions and Miseries for us So must we be like unto him in Suffering many Crosses Afflictions and Tryalls in this World for his sake The true members of Christ must be conformable to him their Head As he Suffered many things before he entred into Glory so must they Therefore Revel 1. 9. John professeth himself to be a Companion with the rest of the Faithfull in the Kingdom and patience of Jesus Christ and not onely in his Kingdom but in his patience that is in the patient Suffering of such Afflictions as Christ himself Suffered before him Use 1 Use 1. See then that if we will be Christ's true Disciples and Servants indeed and truth as we professe to be we must make accompt to Suffer many Afflictions and Miseries in this World as Christ our Master hath done before us We must follow him and be like unto him in Suffering the Crosse if ever we look to be like him in Glory Let us therefore prepare and arm our selves daily for the bearing of the Crosse yea for the Suffering of many Troubles and Afflictions after the example of Christ our Head prepare to undergo many Abuses Wrongs and Indignities in the World as he hath done before thee To this end pray and labour for true faith patience and Christian courage without which Graces thou canst never be able to Suffer so many Afflictions and Tryalls as thou must make accompt to Suffer in this World Vse 2 Use 2. This is a ground of comfort and patience to us to move us willingly and contentedly to take up our Crosse that is to submit our selves to the bearing of Troubles and Afflictions in this Life Seeing it is so ordained of God and therefore necessary and fit that by this means we should be conformable to Christ our Head which we should by all means desire to be Therefore if thou be a good Christian never be dismayed with thy Troubles nor unwilling to bear them but rather rejoyce and comfort thy self in them all with the example of Christ The more Troubles thou Sufferest the better the more like thou art to Christ who was a man of sorrows 1 Pet. 4. 12 13. Think not strange concerning the fiery Tryall c. But rejoyce in as much as ye are partakers of Christ's Sufferings c. In all thy Troubles thou art a sharer with Christ himself be glad of this Phil. 3. 10. Paul counted all things Dung that he might
forsaking all upon Christ's calling and command were not onely rewarded in this life but after this life in Heaven where now they reign with Christ in his heavenly Kingdome and so shall do till the comming of Christ to Judgment and from thenceforth for ever See Matth. 19. 28. So the Martyrs Use 1 Use 1. See the truth of that before taught that such as forsake or part with any thing in this World for Christ and the Gospell are no losers thereby but great gainers and that not onely in this life but especially in that which is to come as here we see Therefore fear not loss or hinderance c. Use 2 Use 2. To encourage and move us most willingly to practise this duty of forsaking and parting with things most dear to us in this World whensoever we shall be called to it seeing there is so great and excellent reward promised and shall be given us not onely in this life but in that which is to come Heaven will pay for all our losses Though we should lose all as Job or be put to forsake all as the Apostleâ and Martyrs yet we shall receive all again in heaven yea much more and better then all that we have forsaken in this World If in this present life we may be said to receive an hundred fold more then we have forsaken as hath bin shewed before how much more in heaven c. For what is all this World if it be compared with heaven and the life to come c Oh then how ready and willing should we be to forsake all for Christ and the Gospell in hope of so great reward in heaven How willingly should we sell all to purchase this Treasure and Pearl of eternal life as we are taught in the Parable Matth. 13. How gladly have the Saints of God parted with things dear to them in this World upon the calling of God in hope of this heavenly reward Hebr. 10. 34. They suffered joyfully the spoâling of their goods looking for a better substance c. Abraham Hebr. 11. 8. forsook his countrey in hope of a better Countrey and City in heaven Moses Hebr. 11. 26. forsook the honours and pleasures of Aegypt having respect to the recompence of reward in Heaven So should we c. Observ 3 Observ 3. The excellency of that estate of glory in Heaven in that it is called by the name of life yea of eternal life c. But of this also before ver 21. Mark 10. 31. But many that are first shall be last and the last shall be first Febr. 1. 1628. HItherto of the first part of Christ's answer to Peter professing his own and fellow Disciples obedience in forsaking all and following Christ in which our Saviour made an excellent promise of great reward which shall be given both in this life and the life to come unto such as have in this World forsaken any thing for his sake and the Gospells Now followeth the second part of his answer to Peter in this verse which contains a Prophetical admonition or caution given by our Saviour to his Disciples touching the future estate of sundây professors of the Gospell This admonition or prediction is twofold 1. Touching the Apostacy and backsliding of many who at first and for a time had bin most forward in outward shew and profâssion of Christ and the Gospel and so seemed to be nearest unto the Kingdome of God and to eternal life in regard of right and title to it That such should fall away from their first profession and so become last in the Kingdome of Heaven Many that are first shall be last 2. Touching the Calling and Conversion of others to the profession of Christ and the Gospel and consequently to the participation of eternal life in Gods Kingdome who as yet were hindmost in the profession of Christ and so seemed farthest off from the Kingdome of Heaven And the last shall be first Quest Quest Why doth our Saviour here give this prophetical admonition to his Disciples Answ Answ 1. Because Peter and the other Disciples were too well conceited of themselves and their obedience shewed in forsaking all and following Christ as we heard before ver 28. therefore our Saviour by this admonition would teach them not to be too confident of themselves and of their good beginnings but to be humble minded 2. By this admonition touching the Apostacy of such as had bin so forward he would stir them up to constancy and perseverance in their Christian course lest otherwise they lose their reward promised in the former verse First to clear the meaning of the words Many that are first Many of those who have begun well and for the present are most forward in outward shew and profession of Religion and the Gospel and consequently seem to be nearest to eternal life and to the Kingdome of Heaven and to have best right and title to that reward promised in the foregoing verse Shall be last Shall afterward fall away and give over their first good profession discovering their Hypocrisy and unsoundness and so shall shew themselves to be last and hândmost of all in regard of the truth and power of Religion and Christianity and consequently in regard of right and title to the Kingdome of heaven from which they shall therefore be utterly excluded And the last Such as are yet the most backward or hindmost in outward profession of the Gospel being not yet called thereunto and so seem to be farthest off from eternal life in regard of right and title to it Shall be first Shall in time to come be called to the true and sincere profession of the Gospel and shall shew themselves most forward therein and consequently shall be first in the Kingdome of heaven that is partakers of it before those who in time past were before them in outward profession of Religion Now follow the Instructions from the words And first from the first part of Christ's admonition Many that are first shall be last Observ 1 Observ 1. Such as are fore most in outward shew and profession of Religion are not alwayes the best Christians but sometimes Hypocrites and so do shew themselves afterward to be Our Saviour here speaks of some who being fore most in outward profession of Christianity should afterward fall away and so prove the last and hindmost in the truth and sincerity of Religion The Scribes and Pharisees in our Saviour's time were fore most in shew of Religion yet hindmost in truth and sincerity 2 Tim. 3. 5. The Apostle foretelleth of some in these last times who should have a form of godliness but should deny the power thereof Vse Vse This must teach us not to trust too much to an outward shew or profession of Religion either in ouâ selves or in others but to look at truth and sincerity and to labour for it above all 1. Take heed of trusting to an outward shew of Religion in our selves which can do us no