any extraordinary Work of God shewed upon our selves or others whether it be a Work of Justice or of Mercy we must not onely be affected with it or admire at it though this be good in it self but so lay it to our hearts as to make a holy use of it learning by God's works of Justice to fear him and to â—eâ—â—ain sin and by his works of Mercy to love him truly and to be allured unto all conscionable obedience to his Will God hath shewed extraordinary works of Justice and Mercy amongst us of this Land of late Think it not enough to be affected with them or to admire them but labour to be the better for them growing more and more reformed in our hearts and lives by seeing and hearing such Works of God Observ 2 Observ 2. They questioned among themselves c. Hence learn That we ought to confer and reason together concerning the Word and Works of God which we have heard and seen So did these concerning the Doctrine of Christ and this Miracle which he had wrought That we ought to confer of the Doctrine of the Word which hath bin taught us we may see by the example of those two Disciples which journeyed from Jerusalem to Emmaus Luke 24. 32. For they conferred together touching those things which Christ had taught them out of Moses and the Prophets Also in the Woman of Samaria Joh. 4. 29. Who having heard Christ and bin instructed by him went and conferred and questioned with the men of the City about that which she had learned And touching conference of the works of God that it should be used of us may appear by the example of Moses and Jethro his Father-in-Law conferring together about the great deliverance which God had wrought for the Israelites See Exod. 18. 8 c. unto the 13. See Luke also Luke 24. 14. Now as at other times upon all good occasions so especially on the Sabbath we ought to confer of the Word and Works of God for this was upon the Sabbath day See Ver. 21. Use 1 Use 1. To reprove the great neglect of this Religious Conference touching the Works of God and concerning his Word which we have bin taught Profane idle and filthy Communication is rife and common in the mouthes of many but how few are there of those who apply themselves to reason together especially on the Sabbath about the Doctrine of the Word which hath bin delivered in the publick Ministery or about the excellent and miraculous works of God which they have seen or heard of In stead of conferring on the Sabbath touching the Word and Works of God the practise of the most is so soon as they are out of the Church-doors to let their tongues run presently upon matters of the World as their Corn Cattle Money c. About these they question and reason together but not one word or question moved among them concerning the Sermon or the Points taught in it These come short of these Capernaites No marvel if such profit little or nothing at all by the Word Preached no marvel if the Devil quickly steal and catch away from them all that they hear seeing there 's no care in them to hold it fast or to imprint it in their minds by conference but they even thrust it out of their heads presently by talking of the World and worldly matters Use 2 Use 2. To stir us up upon every good occasion especially on the Sabbath to give our Selves to conference and reasoning about the Word and Works of God especially about the Word which we have heard upon the Sabbath And this is chiefly to be done b◠〈…〉 oâ— the same Family The Governours of Families must look to this Tha◠〈…〉 constantly on the Sabbath to confer with those under their Government touching the Poiâ—ts of Doctrine that have bin delivered and touching the Application and Uses of them c. This is a most excellent Sabbath-Duty and of great necessity and profit As in every Art Trade or Science they are ever most expert and skilfull who use to reason much with those that have skill in the same Trades or Sciences So is it with Christians they that use most to confer of the Word do alwayes prove most expert and ready in it Observ 3 Observ 3. Further out of these two Verses we may observe a three-fold Fruit and effect that followed upon the Working of this Miracle by Christ The first was That it procured reverence and credit to the Doctrine of Christ for the People conclude the excellency of this Doctrine from the greatness of the Miracle The second was That it did astonish the minds of the People driving them to confesse the Divine Power of Christ in commanding and over-ruling the foul Spirits The third was That by it his Fame was spread abroad into all the Country round about to the end that many might resort to him and be converted c. Now as these effects followed upon this Miracle So from hence we may gather for what Ends and Uses chiefly all the Miracles of Christ served namely for these three ends 1. To confirm the Divine Truth of his Doctrine which he Preached and to gain credit to the same See for this Heb. 2. 4. 2. To manifest his Divine Nature and consequently to prove him to be the true Messiah in that he was both God and Man in one Person See Joh. 2. 11. Joh. 11. 4. and Joh. 20. 31. 3. To make him Famous and Renowned in all the Countries round about that so by this means the more might be brought to believe in his Person and to embrace his Doctrine Use 1 Use 1. See what use to make of the Miracles of Christ when we read or hear of them Labour by the consideration of them to have our Faith strengthened in Christ and in the belief and embracing of the Doctrine of the Gospel So Joh. 20. 21. Use 2 Use 2. Hence gather That in these times there is no need of any ordinary Power of working Miracles in the Church because there is no use of them now as was in our Saviour Christ's and the Apostles Times The truth of Christ's Doctrine hath bin already sufficiently confirmed by those Miracles which himself and his Apostles wrought the Truth also of his Divine Nature or God-head hath bin sufficiently manifested and his great fame and renown spread into the chief parts of the World by means of the same Miracles which himself wrought Therefore now there is no further use or necessity of Miracles neither are we to look for any other besides those which were long since wrought by Christ and his Apostles As for the Miracles which the Papists boast of in their Church they are no other but lying wonders the very badges and marks of Antichrist 2 Thes 2. 9. Rev. 13. 13. Vide Augustin de civ Dej lib. 22. c. 8. Mark 1. 29 30 31. And forthwith when they were come out of the Synagogue they entred
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
stone or Mineral can cure thee of thy sins not all the Balm in Gilead not any power or skill of Man or Angel can cure thy diseased Conscience of one sin Only this Divine vertue that is in Christ can do it and therefore seek to him alone to be cured and not to other vain helps and remedie When thou feelest thy sins lye upon thy conscience seek not as many do to be cured by merry company or by following vain sports or recreations nor by going to the bodily Physitian to purge Melancholy as if this alone would cure thee all these are in this case Physitians of no value as Job said of his friends therefore trust not to them but go directly to Jesus Christ to be healed by that Divine Vertue which is in him So much of the Cause moving our Saviour to make enquiry after the Woman that had touched him Now followeth the manner and matter of his Enquiry Touching the Manner it is said He turned about in the preasse Now this he did no doubt chiefly to this end that he might see the woman behind him and by looking upon her might the more affect her and move her to come forth in open sight of the people and to make known the Miracle which was wrought in her Of this we shall speak upon Verse 32. where it is said He looked round about to see her that had touched him Touching the Matter of his Enquiry it is said He asked who had touched his Clothes He speaks not of the outward touching alone but as it was joyned with inward touching by faith Quest 1 Quest 1. Did he not know who it was that touched him Answ Answ Yeâ— he knew it well for at the very time of her touching him he shewed forth his Divine vertue and power in curing her Disease But he enquireth after her for other reasons 1. That by asking after her he might move her to come forth and shew openly what was done in her that so the Miracle might be made known for the glory of God and edifying of the people as also for the confirming of the faith of Jairus the Ruler of the Synagogue who was now going with Christ to visit his Daughter as we have before heard 2. That by this means he might give her occasion to testifie her thankfulness for the benefit of health which she had now received from Christ 3. That she coming forth to testifie her thankfulness by declaring the Miracle our Saviour might take occasion to commend her faith as he did afterward and to confirm and strengthen it by encouraging and comforting her 4. That by this his publike Enquiry he might stir up the people about him to take special notice of the woman and of the Miracle wrought upon her when she should make it known before them Quest 2 Quest 2. Why did not our Saviour himself publish the Miracle Answ Answ 1. To avoid all shew of vain-glory 2. He would have the woman her self report it that by this means the people might be moved to give the more credit to the Miracle hearing the party her self which was cured to report it out of her own experience Quest 3 Quest 3. Sometimes our Saviour forbade his Miracles to be published Why then was he so carefull to have this made known Answ Answ He did not at any time simply forbid his Miracles to be made known But 1. Not rashly and unadvisedly 2. Not unseasonably when it might do hurt by hindring his Ministery and Preaching 3. Not to such persons as were more likely to cavil at them than to profit by them as the Scribes and Pharisees But our Saviour saw it needful for this Miracle to be made known at this time for the Reasons above-mentioned Observ 1 Observ 1. Here then we learn That Christ's Miracles were wrought by him not to the end they should be buried in silence and kept secret but that they might be manifested and made known therefore himself was careful to have this Miracle made known So at other times as Verse 19. of this Chapter he bade him that was dispossessed of the Legion of Devils to go and tell his friends of it And for this cause the Miracles of Christ were not wrought in secret corners but in open and publike places and great Assemblies for the most part that so they might be known and taken notice of That which he speaketh of his Doctrine Joh. 18. 20. is true of his Miracles As he did not preach in secret so neither did he work Miracles in secret or in close corners but in such places where they might be known and taken notice of And to this purpose asso it is that the Evangelists were appointed to publish the Miracles of Christ in writing so leaving them upon record to the end of the world Reasons why it was necessary and fit for Christ's Miracles to be manifested 1. To prove him to be the Son of God and the true Messiah and so to confirm the faith of the Church in the Doctrine of Christ's Person and Office Joh. 20. ult These Miracles are written that ye might believe Jesus to be the Christ the Sonne of God c. So Joh. 1. 25. The works which I do in my Father's Name bear witness of me 2. To confirm and seal the truth and certainty of the Doctrine of the Gospel preached by him for this was one special end of the Miracles wrought by Christ and the Apostles Hebr. 2. 4. The Gospel began at first to be preached by the Lord and was confirmed to us by those that heard him God bearing them witness with signs and wonders and divers Miracles c. Therefore also this effect followed upon the Miracles of Christ that by them the people were confirmed in the faith of his Divine Doctrine as Mark 1. 27. What new doctrine is this say they For with authority he commandeth the foul spirits c. Vse 1 Use 1. See then how needful it is for us to be well acquainted with the Miracles of Christ and therefore diligently to read the History of them recorded by the four Evangelists that by reading and meditation of them we may have our faith strengthened in the doctrine of the Gospel in general and more especially in the doctrine of Christ's Person and Office Besides many other profitable Instructions which we may learn from the Miracles of Christ Use 2 Vse 2. See also how profitable and necessary it is for Ministers to take occasion in their publike Ministery to unfold and apply to the people the History of the Evangelists in which Christ's Miracles are recorded and set down c. Observ 2 Observ 2. In that he asketh Who had touched him thereby he implyeth That he knew that the woman had touched him after a special manner both outwardly with her hand and inwardly by faith though she did this secretly whence we may gather another evidence of Christ's Divine Nature in that he knew and took notice of things
lawfull outward Calling are not good and Holy persons but there are some profane and wicked whom the Lord tolerateth and suffreth in the Church among the good Pastors as he did Judas the Traytor among the Apostles Joh. 6. 70. Have not I chosen you Twelve and one of you is a Devill So that they may be wicked men yea very Devills Incarnate which the Lord may suffer to have place in the Church and to have an outward Calling to bear Office in it Such were the Scribes and Pharisees who sate in Moses Chair in our Saviour's time Matth. 23. 2. and yet they were in their lives most wicked and vicious as our Saviour sheweth in the same Chapter See also Act. 20. 29. Quest Quest Why doth the Lord suffer such wicked men to bear office in the Church Answ Answ 1. To shew that the efficacy of the Ministry doth not depend upon the worthiness of the persons but upon the Ordinance of God and upon the power of his Spirit accompanying the same 2. For the Tryall of the Church for such wicked men are as Wolves not sparing the flock 3. For the just punishment of such as contemn good Pastours Vse 1 Use 1. It must teach us not to marvail or be offended though we sometimes see wicked men fill up the rooms of good Pastors in the Church The Lord suffereth this for just causes And let none from hence take occasion to contemn the Ministery it self because of the vicious and wicked lives of some that live in that Calling The wickedness of some persons sought to be no prejudice to the Calling it self Use 2 Use 2. This also teacheth us That it is not alway safe for the people to follow the example of such as have an outward calling to be Teachers in the Church for so may lend and wicked men have whose life and practise is no way to be imitated but to be abhorred and detested If therefore there be any in the place of Ministers who teach well and profitably and yet are wicked in their lives the precept of our Saviour is to be remembred and practised who bids his Disciples to do as the Scribes and Pharisees taught so far as their teaching was good and sound but not to do after their works because they said and did not Matth. 23. 3. So much of the Persons sent Now followeth the manner of Christ's sending them By two and two That is two in a company Therefore also they are nominated by pairs or couples Matth. 10. Luke 6. So also Luke 10. 1. The 70 Disciples were sent two and two together Quest Quest Why did our Saviour thus send them by couples Answ Answ 1. That they might one be helpfull to another in the duties of their Calling strengthening comforting and encouraging each other therein 2. That they might testifie and shew their mutual consent in the Doctrine which they taught and so this might procure and win credit and authority to their Doctrine Observ 1 Observ 1. Hence gather That Ministers of the Word have need of mutual help comfort and encouragement one from another in the duties of their Calling Therefore Paul often mentioneth his fellow-labourers and helpers in the Ministery as Col. 4. 11. he saith of Aristarchus Marcus and Jesus called Justus that they were his fellow-workers or helpers and a comfort to him And for this cause it is likely the Apostles after Christ's Ascension had companions for the most part in their Travels when they preached in sundry places Thus Peter and John were companions Act. 3. Paul and Barnabas Act. 13. Judas and Silas Act. 15. 32. Paul and Timotheus and Paul and Silas Act. 16. Moses and Aaron joyned together c. Reas 1 Reason 1. The Work of the Ministery is a great and difficult Work and therefore such as are called to labour in it had need to be helpful one to another in it it is a weighty and burdensome Calling Onus ipsis angelis formidandum as Bernard sayes of it therefore they had need help one another in bearing it Reas 2 Reas 2. There are many discouragements and hinderances which Ministers must look to meet with in their Callings and therefore they have great need of comfort and encouragement from one another Use Use To move all Ministers to be ready to help comfort and encourage their fellow Ministers in the duties of their Calling and to be ready also to receive comfort and encouragement from others as occasion is offered As Reapers in a Harvest field encourage one another so should such as labour in the Lord's Harvest Observ 2 Observ 2. In that our Saviour sends the Apostles by two and two in a company that so their consent in the Doctrine which they should preach might win credit unto it We may learn That the unity consent and agreement of Ministers of the Church in one and the same substance of Christian doctrine is of great force to procure credit and authority to that Doctrine and to cause it to be the more readily imbraced of the hearers This is the reason why Paul in his Epistles to the Churches doth often joyn other faithful Ministers with him as joynt-Witnesses of the same Truth and Doctrine which he delivereth to the Churches in writing as 1 Thess 1. 1. he joyneth Sylvanus and Timotheus with him and so in other of his Epistles Therefore also it was That the Church of Hierusalem writing to the Church of Antioch about that Question touching the Jewish Ceremonies did joyn all the Apostles and Elders together in the forefront of those Letters Act. 15. 23. See Joh. 8. 17. and 2 Cor. 13. 1. Vse 1 Use 1. This must move all Ministers of the Church to labour much to maintain this unity and consent in true and sound Doctrine between themselves and other Ministers in the Church that so their doctrine may be of the more authority and credit with the people and be the more readily imbraced and obeyed For although the Doctrine and Truth of God be in it self of sufficient authority and so hath no need of mans testimony Joh. 5. 34. yet the consent of the Teachers of it is a forcible motive to move the hearers the sooner to imbrace it Use 2 Use 2. This also shews That it is profitable for the people of God sometimes when opportunity is offered to hear not only their own Pastors but also other Ministers of the Church that so seeing an unity and consent between the Pastors of the Church in the same substance of doctrine they may by this means be more confirmed in the Truth and make the more conscience to imbrace and follow what is taught them Though they may not have itching ears as the Apostle speaketh nor of vain curiosity or for novelty sake get unto themselves a heap of Teachers yet sometimes upon just and good occasion and opportunity it is profitable for them to hear others beside their own Pastors that by the consent of sundry godly leamed Teachers
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
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
as it were from Heaven And they seem to have relation in this sute unto some of those Miracles which the Lord wrought in the times of the Old Testament as the raining down of Manna the sending of Fire from Heaven the staying of the Course of the Sun in the Firmament c. Some such Miracle as these they would have Christ now work at their Motion and Sute thereby to prove himself to be the Messiah and to be sent from God if he were so indeed and in truth That so they might believe in him and imbrace his Doctrine for so no doubt they pretended that they would though the truth was they did not unfainedly intend it but onely to tempt him Tempting him To tempt doth properly signifie to make tryall or proof of any thing And Men are said to tempt God or Christ when they make vain and needless proof or tryall of any of the divine Attributes of God or of Christ as his Wisdom Power Justice c. to see whether he be so powerfull just c. as the Scriptures do make him to be See Psal 95. 9. So here the Pharisees are said to tempt Christ that is to make vain and needless proof of Christ's Power and Will whether he were able and willing to work such an extraordinary Miracle as they would have him that so if either he could not or did not at their Request shew some such immediate Sign from Heaven they might have some colour of just exception against him as if he had not wrought his former Miracles by any divine Power but rather by the help of Satan or by some other counterfeit means and therefore that he was not indeed the Messiah or sent from God but a Deceiver c. Quest Quest Whether it is simply unlawfull to ask a Sign or Miracle Answ Answ No but needlessly and for an evil end c. otherwise it is lawful in some extraordinary Case as Gideon Judg. 6. and Hezekiah 2 King 20. Seeking a Sign c. Observ 1 Observ 1. The property of Hypocrits is not to believe the Doctrine and Truth of God without extraordinary Signs and Miracles to confirm it These Pharisees will not believe Christ's Doctrine unless he shew a Sign from Heaven that is work a new and extraordinary Miracle greater than all his former Miracles So also Matth. 12. 38. Certain of the Scribes and Pharisees said Master we would see a Sign of thee So Joh. 6. 30. What Sign shewest thou That we may see and believe thee what dost thou work Our Fathers did eat Manna c. q. d. They had this Sign from Heaven to confirm their Faith being fed from Heaven c. Thus wicked Herod would see some Miracle wrought by Christ before he would believe in him Luke 23. 8. Joh. 4. 48. Except ye see Signs and Wonders ye will not believe So 1 Cor. 1. 22. The Jews require a Sign c. So the Papists at this Day will not believe the truth of that Doctrine and Religion which is taught in our Churches unless we can confirm it by some new Miracles such as they pretend to confirm theirs by For this they alledge as one reason against the truth of our Doctrine because it hath not been of late years confirmed by Miracles as they falsly pretend that theirs hath been Herein they are directly like the hypocriticall Jews and Pharisees But our Answer to them is this that the Doctrine which we teach being the same in substance with that which was taught by Christ and the Apostles it hath been long ago sufficiently sealed by those Miracles which were wrought by Christ and his Apostles neither hath it now any need to be further confirmed by new Miracles Indeed if we should broach any new Doctrine it were fit we should be put to shew by what Signs from Heaven it hath been confirmed but seeing we teach none but the old Truth so long ago sealed from Heaven there is no reason we should be urged to prove the truth of it by new Miracles It is enough that we prove our Doctrine by the written Word to be the same with the Doctrine of Christ and the Apostles As for Miracles we say now with St. Austin Quisquis adhuc prodigia quaerit ipse prodigium est Miracula praeterita tibi sufficere debent c. Gerson cited by Gerard. Harm de pass pag. 429. Use Use Be not like such Hypocrites as the Pharisees and Papists in seeking or desiring new Miracles for confirmation of the old Truth but rest in the testimony of God given unto it in his written Word Rom. 10. 6. Say not Who shall ascend into Heaven that is to bring Christ down from above Or who shall descend into the Deep that is to bring up Christ again from the Dead The Word is nigh thee even in thy mouth and in thy heart c. Observ 2 Observ 2. These Pharisees had seen or at least heard of many Miracles of Christ which He had wrought before it is likely also that they or some of them had heard him teach or at least heard of his Doctrine which might have moved them to believe in Him but they contemned his former Miracles and Doctrine and they seek a new Miracle to move them to believe Hence we learn another mark and property of Hypocrites which is this That they neglect and contemn the present and ordinary means of Grace and Salvation which thy do for the present enjoy and curiously seek after other extraordinary means which they have not See those places before alledged 1 Cor. 1. 22. Joh. 6. 30. See also Joh. 2. 18. What sign shewest thou seeing thou dost these things He had then newly wrought a great Miracle in casting out the Buyers and Sellers from the Temple yet they passe over that Miracle and require some other greater c. Thus some in our times contemn and neglect the present ordinary means of Salvation which they enjoy and seek other extraordinary means which cannot be had Some contemn the preaching and Preachers which they have and the administration of the Sacraments which they may enjoy they care not for nor make any good use of them as they should but they must have other kind of Preachers of other extraordinary Gifts of another Calling and Ordination and they desire another kind of Preaching than that they have already they would also have the Sacraments otherwise administred 2 Tim. 4. 3. They have itching ears The Anabaptists neglect the Scriptures and seek after Revelations The Brownists also are very faulty in this kind refusing and contemning the ordinary Ministery of the Word and Sacraments which is to be had in this our Church and curiously seeking after another kind of Ministery after their own fancy Again there are others to be found who are so profane and wicked as to contemn and vilify the ordinary Ministery of Man which God hath ordained in the Church and they think the preaching of the Word by Men
because he was begotten of God the Father from Eternity Therefore Joh. 5. 18. he called God his own Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
and difficult yea miraculous and wonderful above the power of nature so far forth as God shall call them to do such things Whosoever shall say to this Mountain Be thou removed c. He shall have whatsoever he saith 2. The condition required as the means whereby they shall come to be thus enabled for performance of such great and miraculous works viz. Faith or Confidence of Heart whereby they must believe and rest perswaded that the work or action which they undertake shall be effected He shall not doubt in his heart but believe that those things he saith shall come to passe Now followeth the Instructions And first to speak of the words as they are to be understood of the Apostles and other special Believers who had the gift of Miracles in the Primitive Church Observ 1 Observ 1. In that our Saviour here promiseth to his Apostles the power or gift of Miracles that is assureth them that this power which was before conferred on them as we heard Chap. 6. 7. should be continued to them for time to come We may first Observe one Priviledg of the Apostles above other ordinary Pastors and Ministers of the Church in these times They had the power and gift of Miracles and could exercise the same to confirm their Doctrine Which power and gift ordinary Ministers of the Church have not This was one main difference between the Calling and Office of the Apostles and the Calling of ordinary Pastors of the Church And this gift of Miracles was necessary in those times of the Apostles for the better confirmation of the truth of the Gospel when it was first preached that being thus sealed from Heaven as it were by the Miracles of Christ and his Apostles it might be the sooner believed and embraced Whereas now in these times there is not the like use of Miracles because the truth of this Doctrine of the Gospel hath been so long ago sufficiently confirmed by those Miracles of Christ and his Apostles and therefore that extraordinary power and gift of Miracles which was but for a time hath ceased in the Church long ago This makes against Papists who require Miracles of us still c. and hold it to be a mark of the true Church Note further 1. That though the Apostles had this power and gift of Miracles yet they had it not neither could they exercise it at all times or whensoever they pleased but then only and so often as was expedient for Gods glory and for necessary confirmation of the doctrine taught by them Sometimes also their own unbelief hindered them in the exercise of this gift as we see Matth. 17. 20. 2. Note also That this power of working Miracles was not only given to the Apostles but also to some other Believers in that first Age of the Church as may be gathered from Mark 16. 17. These signs shall follow them that believe In my Name shall they cast out Devils c. The same also may be gathered by the manner of our Saviour's speaking in this place in that he speaks generally Whosoever c. to shew that this promise was not to be restrained to the Apostles only but to be extended also to other Believers in those times Observ 2 Observ 2. From the Condition of this promise in that our Saviour requireth faith in his Disciples and others who were to be partakers of the gift of Miracles hence we learn How and by what means the Apostles and other Believers in the Primitive Church came to be partakers of the gift of Miracles and to have power to exercise the same namely by means of faith by believing in God and resting on his power to enable them hereunto And hence it was that sometimes they could not work Miracles for want of faith as we heard before Matth. 17. This also shews that when they did work Miracles it was not by their own power but by the power of God and of Christ which they apprehended by faith and herein the Miracles wrought by them differed from those wrought by Christ himself for whereas Christ did work Miracles by his own power as he was God the Apostles and other Believers wrought them not by their own power but by the power of God apprehended by faith See Act. 3. 12 16. Here it followeth To speak of these words and this Promise of our Saviour as it is to be understood of all Believers as well as of the Apostles c. And first of the matter it self which is here promised viz. That Believers shall have power and ability to do great and difficult works so far forth as they shall be called of God to undertake and do them 2. Then of the Condition or means Faith c. Of the first Whosoever shall say to this Mountain Be thou removed c. Thar is Whosoever shall by a calling from God undertake or go about to do any great and difficult work which may seem as hard or impossible as the removing of a Mountain he shall have power to effect it yet not of himself but by the power of God in whom he believeth and upon whose power he resteth by faith Here two Points of Instruction 1. That true Believers and good Christians must make accompt to be called of God to the performance of great and difficult works impossible to Nature c. 2. That as God doth call Believers to the doing of great and difficult works so he will enable them with power from himself to do such works Of the first Our Saviour presupposeth it here that Believers shall be called of God to the undertaking and doing of great and difficult works such as are above and beyond the power of nature and as hard and impossible to flesh and blood as the removing of a Mountain c. such great and difficult works may a Christian be called of God to perform yea every Christian is actually called of God to the performance of such hard and difficult works so soon as he is called to believe and to be a Christian For example a Christian is called to deny himself and to take up his Crosse and follow Christ which are most difficult works impossible to nature and contrary to it A Christian is also called to the practice of repentance that is to dye unto sin to mortifie his sinful lusts c. a most hard difficult and painful work as hard to Nature as the removing of a Mountain c. Again we are called to obey God in all things which he requireth in all parts of his Will though never so hard and contrary to our Nature c. We are called to contemn the world and to use it as if we used it not yea to be crucified and dead to it c. To forsake all we have for Christ and the Gospel c. All these are most hard and difficult works of duties which yet a Christian and true Believer is called to undertake and to perform and he must indeed
before upon ver 18. and Chap. 8. 31. and Chap. 10. 33. Observ 1 Observ 1. Such as for their high place and calling in the Church should be the greatest friends and favourers of Christ and the Gospell are oftentimes the greatest enemies to both See before Chapter 8. 31. Observ 2 Observ 2. Personal succession of Pastors and Ministers of the Church in the place of true and lawful Pastors is no true mark of the Church These chief Priests and Scribes were successors in place and Office to Aaron and the lawful Priests of God which had bin in former times and yet they were not the true Church but enemies of Christ See before chap. 10. ver 35. against the Papists c. Observ 3 Observ 3. Unity is no mark of the true Church For here was unity amongst the enemies of Christ though of different estates and callings yet they all conspired against Christ And such unity and consent there hath ever used to be amongst the wicked and enemies of Christ and his Church See Prov. 1. 14. Psal 2. 2. Kings of the Earth and Rulers take counsel together against the Lord and his anointed This was afterward fulfilled when both Herod and Pontius Pilate and Jews and Gentiles conspired against Christ Jesus to put him to death Act. 4. 27. Revel 17. 13. The ten Kings have one mind and shall give their power and strength to the beast and shall make war with the Lamb c. Therefore unity and consent is no mark of the true Church unless it be unity in the truth and for the truth and for the honour and glory of Christ and not against Christ To be observed likewise against the Papists who make unity a mark of the Church c. See chap. 3. 6. Observ 4 Observ 4. Lastly seeing there is such unity and consent amongst the wicked enemies of Christ as here we see this should teach us much more to labour for true unity and consent whereby to joyn together for Christ as these did against him As wicked men joyn together in opposing Christ and his truth and Gospel so should we much more in furthering the Gospel and advancing the Kingdome of Christ by all means As they conspire together in evill and in the practise of sin so we much more should conspire and consent in well-doing c. Of the fourth Their questioning with our Saviour about his Authority c. There are two parts or branches of their demand 1. Touching his Authority By what Authority dost thou these things 2. Touching the Author or efficient cause of his Authority Who gave thee this Authority c. But both tend to one and the same effect the latter being but a further explication and urging of the former By what Authority c. These enemies of our Saviour having formerly opposed his Doctrine and Miracles and not prevailing that way now they take another course to suppress him if it might be by any means Therefore now they do not plainly or directly question the truth of his Doctrine or speak evil of his Miracles as at other times they had done but they question with him about his Calling and Authority which he had to do those things which he did And this they did out of their malice against him because he had newly taxed them by reproving the abuses which they suffered in the Temple ver 17. By what Authority By what lawful power ordinary or extraordinary either of thine own or committed to thee by some other Dost thou these things These words are to be understood not onely of that which our Saviour was now doing viz. of his publick teaching of the people and preaching of the Gospel in the Temple but also of those other special and extraordinary actions or works which he had now newly wrought at Jerusalem and in the Temple viz. of his solemn and triumphant riding as a King into the City and especially of his purging the Temple from abuses by casting out thence the buyers and sellers c. Because these were new and strange things which he took upon him to do therefore they demand what Authority he had to do them implying thereby that they thought he had no lawfull authority c. And who gave thee this Authority c. q. d. Whether hast thou this Authority from thy self or from some other If from some other then from whom hast thou it whether from God or man c. who committed to thee this power who called thee to teach this new Doctrine and to do these new and strange things which thou takest upon thee to do q. d. Thou hast no ordinary calling from us neither canst thou prove an extraordinary call therefore thou hast no lawful Calling at all c. Now here is something good and commendable in these enemies of Christ and something that is evill and wicked That which is commendable is this 1. That they suppose and take it for granted that no man ought to take upon him any publick Office or Function in the Church without a lawfull Calling and Authority committed to him 2. That they themselves being publick Officers and Governours in the Church do think it to be their duty to take care that none should intrude or usurp any publick Office in the Church without a Calling That which is evill and wicked is 1. Their malicious purpose against our Saviour for by this question they went about to entrap him and to bring him into trouble and danger or at least into suspition with the people as an Usurper supposing this that if he should say he had his Authority from himself then they might charge him as a seditious person and an unlawfull Usurper of that Office he took upon him being a meer man as they supposed him to be If on the other side he should say that he had his Authority and Calling from some other then either from God immediately or else mediately by the outward and ordinary Calling of men and of the Church Now if he should say he was called of God immediately they thought they might urge him to prove this immediate Calling by some further sign or Miracle as the unbelieving Jews had done before Joh. 6. 30. or else they might accuse him of Blasphemy against God If he said he had an ordinary Calling from men or from the Church they knew they could easily disprove this because he was not of the Tribe of Levi neither was he called or Authorized by themselves who were the chief Governours of the Church The second thing which is evill and wicked in these enemies of Christ is their gross hypocrisy and dissimulation in that under a fair pretence of being carefull that none should usurp unlawful Authority in the Church they do hide their malicious purpose against our Saviour which was either to disgrace him and his Ministry or to silence and suppress him if they could yea to cut him off if it might be See before ver 18. They sought how to
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 gifâ—s 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 plâ—ce 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 Callâ—ng 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 fiâ—st â—estorers 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
A Learned Pious and Practical COMMENTARY Upon the GOSPEL According to St. MARK WHEREIN The Sacred Text is Logically Analysed The meaning of the holy Spirit clearly and soundly opened Doctrines naturally raised strongly confirmed vindicated from Exceptions and excellent Inferences deduced from them All seeming Differences in the History between this and the other Evangelists fairly reconciled Many important Cases of Conscience Judiciously Succinctly and Perspicuously solved By that Laborious and Faithful Servant of Christ Mr. George Petter late Minister of the Gospel at Bread in Sussex Luke 24. 32. Did not our heart burn within us c. while he opened to us the Scriptures 2 Tim. 4. 11. Take Mark and bring him with thee For he is profitable to me for the Ministry Non potuit latere Marcum quid scriberet Nec enim inexpers erat lectionis qui ab infantiâ divinis literis imbutus exercitatus erat in lege maximè cum Apostolos sit secutus Augustin Operum Tom. 4. in part 2. Questionum ex Novo Testamento Col. 738. Edit Basil 1569. Habebat Paulus Titum interpretem Sicut Beatus Petrus Marcum Cujus Evangelium Petro narrante illo scribente compositum est Hieronym Hedibiae quaest 11. part 154. Tom. 3. Edit Lugdun 1530. LONDON Printed by J. Streater and are to be sold by George Saw-bridge at the Bible on Ludgate-Hill MDCLXI THE Preface to the Pious Reader THE Four Evangelists are by some compared to four stately white Horses drawing the Triumphant Chariot of the Gospel wherein the Lord Jesus rides gloriously in his Imperial Seat throughout the World Others refer them as Mystical Jerom in praef ad Comment in Math. Anti-Types to the four Cherubims in Solomon's Temple or the four living Creatures in the Visions of Ezekiel supporting the Throne of the Divine Majesty with their Wings lifted up on high Each of which Cherubims had four Heads or Faces That which had the face of a Lion the Ancients say did represent our holy Evangelist St. Mark Because the first thing that we read of in the beginning of his heavenly Gospel is as it were the roaring Voice of a Lion in the Desarts The Voice of one crying in the Mark 1. 3. Wilderness Prepare ye the way of the Lord make his paths streight This blessed Man is reported to have been born in the Land of Judaea possibly at Jerusalem the Head City if that be true which some conceive that the Disciples were met secretly at the House of his Mother Mary when Act. 12. 12. Peter was let out of Prison by the Angel For the Text tells us expresly that he came to the House of Mary the Mother of John whose Sirname was Mark. He was Nephew to Barnabas if that be the same Person of whom the Apostle Paul writes in his Epistle to the Colossians Some have Col. 4. 10 conceited that he was the Son of Peter the Apostle because he styles him 1 Pet. 5. 13. so in his Epistle to the dispersed Jews But I rather understand it according to Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he was his Son begotten in the Faith as Paul calls Timothy other-where I know Carion takes him to be Peter's Carion p. 589. Sister's Son and so pro more Gentis according to the rate of the Hebrews speaking of their Kindred called his Son Others deem him to be so called because of his Youth and his continual Attendance to and Assistance of Peter in the Ministry of the Gospel For by Irenaeus he is called The Iren. haeres lib. 3. c. 1. Disciple and Interpreter of Peter committing those things to writing which he received from the Dictate of Peter Jerom relates concerning him Ib. supra that he was the first Bishop of the Church of God at Alexandria in Aegypt and acquaints us moreover that it was the Tradition in his time That he did not see the Lord our Saviour in the Flesh yet that what he compiled he received from Peter's own Mouth and hath compendiously recited the History of our Lord exactly according with the Divine Truth though not in all Points in precise Order of time The same learned Father in his Catalogue of Ecclesiastical Writers translated into Greek by Sophronius observes further That St. Mark wrote this Evangelical Treatise in Italy even at Rome it self at the request of the Brethren Others say at the desire and by the direction and inditing of Peter if so as most probable then I question whether it were written at Rome For it is greatly controverted and more likely on the Negative that Peter never was at Rome whatsoever the old and bold Lyars of the Popish strain do assert But however it appears from Evidences of great Antiquity that it was approved by Peter and by his Apostolick Authority set forth to be read in the Churches of Christ as Clemens cited by Jerom in the sixth Book of his Hypotyposis hath written Papias also the Bishop of Hierapolis in Syria who lived very anciently and was the Auditor and Disciple of St. John the beloved Disciple doth make a notable mention of this Sacred Author And Philo Judaeus seeing the Order of the Church by him erected in Aegypt what time he went Embassadour to the Emperour in the behalf of his Country-men the Jews highly commended the great Charity Community Holiness and Continency of the lives of St. Mark 's Disciples It is reported by Epiphanius truly in general a grave Author but yet it is to be feared in those Collections of Haeresies and other matters that he over-ruled his Pen too much by common fame that our holy Evangelist was one of those Disciples who not understanding the Mystery of eating the Flesh of Christ fell from him and walked no more with him Joh. 6. 66 but afterwards repenting became a Proselyte to the Gospel This Story is taken up by Baronius and other sequacious Pens whereas there be Casaub in Exerc. 15 in Baron many and those of high Repute and Antiquity who assert that our Holy Man never saw our Lord walking in the Vally of his Incarnation Eutychius in his short recital of the Foundation of the Alexandrian Eutych Edit Seldâ—n Church tells us several Stories of this Person upon what a strange occasion he was instrumental by a miraculous Cure of the Finger of one Ananias a Sutor of that City towards the Conversion of him to the Faith and afterwards he did constitute him the first Patriarch of that Seat The main of which Story being crept into the Fabulous Legends I leave to the Childish Affectors of Jacobus de Voragine and such kind of tremendous Lyars and Impostors to be asserted and proved Out of more serious and grave Relators it appears that this Holy Man dyed in the eighth Hieron Euseb l. 2. c. 24. Hist Eccles Dorotheus Year of Nero and the 63d after our Lord's Birth and was buried at Alexandria Some say he was crowned with
1222 Cautions concerning it 1223 The heart must be free in it 1224 Children God sometimes makes them a Curse 1114 Should be nurst by the natural Mother 1115 Christians must be like them 723 724 657 673 Christ's Love to them 725 We should pray for them 725 They are naturally tainted with Sin 624 Their Duties to Parents 407 410 They should not curse their Parents 411 They ought to help their Parents 74 416 Christ 1224 1230 He rules the Devils 65 70 Why the Devil professed his Knowledge of him 67 253 Why Christ rebuked the Devill for confessing him 69 The Authour and Subject of the Gospel 3 Efficacy of Ordinances from him 26 Obedience due to him 58 92 110 Why the Devill adored him 253 Faith unites to him 285 God's Love to him 33 586 Christ the chief Teacher 370 417 587 591 713 1033 All ought to hear him 588 His Enemies 163 390 1028 1029 1030 1058 1085 1377 He is true God 4. 24 76 98 His Dignity 7 24 31 599 912 We must forsake all for him 28 58 271 He resembles the Dove 31 The ground of Ged's Love to us 34 Why he was nempted forty dayes 38 39 His Love to us 39 127 467 468 531 636 656 756 782 1311 1332 1335 He is Lord of all the Creatures 42 246 378 He governs the Church 46 47 His Kingdom 47 818 1027 1550 1564 His Power 60 89 245 366 378 497 663 813 815 1247 1649 His Holiness 68 His Mercy 76 100 247 356 384 461 489 496 His spiritual presence 82 He is a spiritual Physitian 89. 115. 147. 276. 279. 463 Why he would not have the People to flock to him 93 How he saw their Faith 97 He takes notice of our Graces 99 He knows the heart 104. 1247 When on Earth he could pardon 106 One end of his coming to convert Sinners 117. 118 Difference between his Disciples and John's 119 He is a spirituall Bride-groom 122 His humune Nature 131 515 580 829 1040 1147 1309 He hath Power over the Sabbath 132 His Miracles 135. 280 His Friends 145 Why he chose Judas among his Apostles 155 He was subject to our Infirmities 160. 1309 We should seek the Knowledge of him 190 His diligence in the Ministry 238. 501. 694 He was subject to humane Passions 241. 356. 474 Why he returned into Galilee 267 Why he asked Who touched him 281 Why he sometimes published and sometimes forbade the publishing of his Miracles 281 He comforts the humbled 284 He is Lord of Life and Death 294 His Humiliation 300. 1370. 1389. 1417. 1409 Why in Prayer he looked upward 365 He is a spiritual Pastor of Souls 369. 1290 What he prayed for in the Mount 372 In him a two-fold Will. 440 Misery of Man without him 457. 1261. 1267 His Humility 496. 656. 797. 798 He is the true Messias 510. 572. 1406. 1409. 1447 He was called of God 510. 661 His fore-knowledge 513. 1057 His Sufferings 513. 516. 518. 520. 521. 601. 602. 788. 799. 932. 1202 1240. 1246. 1253. 1258. 1290. 1303. 1306. 1310. 1323. 1329. 1381. 1485. 1506. 1508 His Resurrection 523 Why he fore-told his Passion 525. 602 We must imitate him 534. 535 His Glory 562. 569. 580. 567. 1408 Those that follow him must suffer 538. 769 His Transfiguration 563. 566. 569 His Divinity 584. 593. 538. 1024 Why his Divinity was not published in the time of his Humiliation 592 His Patience 620. 1451. 1452 His Wisdom 730 812 It was not his Work as Mediator to confer worldly honour 791 Why he came poor into the World 797 Necessity of his Incarnation 798 He dyed not for all 800 How he received Power from God 824 We should pray for his Kingdom 825 His Long-suffering 833 His Incarnation 908 910. 911 Reverence due to him 912 Causes of his Death 923 He is a Corner-stone 934. 935 His Exaltation 937. 1024. 1147. 1658 He was revealed in the Old Testament 959 He exalted not himself 1022 His Glorification 1025. 1026 1410 Many false Christs 1064. 1065 Contempt of him dangerous 1075 1120 His Prophetical Office 1134 He gave Alms. 1217 We must ask Counsel of him 1243 We should entertain him 1247 His Obedience to the Law 1249. 1382 His Sorrow 1251. 1308 1309 His Meekness 1251. 1451. 1452 Why he fore-told the Treason of Judas 1252 How we may be guilty of his Death 1261 All benefits flow from his Death 1269 Why he prayed 1305 His Fear 1398 His Trayer 1317. 1319. 1321. 1324 How could he pray against his Suffering since it was decreed 1321. 1322 Whether his sensitive Will was contrary to the Will of his Reason 1330 A two-fold Will in him ibid. His apprehension by his Enemies seems strange 1369 His Innocence 1398. 1466 Why he made no Answer to the Allegations against him 1402. 1406 How he is the Son of God 1407 What it is to deny him 1424. 1428 His Death 1443. 1492 He is a King 1448 His Work of Redemption 1385 His Humiliation 1468. 1480 He is the true Sin-Offering 1433 He was numbred with Transgressors 1463 It is honourable to bear his Cross 1486 His Love to Mankind 1494. 1530. 1611 His Poverty 1496. 1558 All his Sufferings were ordained by God 1507. 1521 Why he dyed 1542 For whom he dyed ibid. Why Miracles were wrought at his death 1546 How we may honour Christ 1562 Why he rose the third day 1577 His Presence 1605 His Apparition 1613 He is Lord of all men 1652. 1653 Causes of his Ascension 1655. 1656 The ends of his Exaltation 1659. 1660. 1661 How he makes Intercession for us 1659 Why he was baptized 1632 Church Personall succession of its Pastors no certain Mark of its Truth 1396 It may be amongst its Enemies ibid. Christ was not to abide with it on Earth 1191 Christ's care of it 901. 902. 903. 906. 930. 607. 1122. 1192. 1193. 1295 Ministers are Door-keepers of it 1196 It s weighty Affairs should be done carefully 1244 God warns it of troubles 1076 Those that are excluded out of it are odious to God 1103 It is sometimes in great troubles 376. 1121. 1126 God mitigates his Anger against it 1122 God's care of it in time of trouble 1124 It is Catholick in respect of place 1157 The sure estate of it 1170 It is like a House 1188. 1189 On Earth it is in a warfaring Condition 1189 Christ is Lord of it 46. 47. 926. 1190 God is alwayes present with it 976 It is hard to reform it 603. 835. 837 Covetousness dangerous in it 837 Not to be reformed without a Call 840 Rules concerning its Reformation 828. 840 No man should take up an Office in it without a Call 875 God plants Churches 895 It is like a Vineyard 896 God furnisheth it 899 God expects it should be fruitfull 900. 913 How Christ upholds it 935 All Attempts against it are vain 146. 936 It is often tainted with Cōrruptions 600 Gods care of its Reformation 601 It may ordain outward Ceremonies 401 The proper Priviledges
1367 1398 The desert of it 1389. 1415. 1417 One sin draws in another 1397. 1428 It is hard to withdraw from the occasions of it 1425. It hardens the heart ibid. It is dangerous to yield unto it 1427 Sin under the pretence of Religion is most hainous 1044 It pollutes us 426 It comes first from the heart 427. 101. 335 Kinds of it 429 Remedies against it 430 All but one are pardonable 131 Sin against the Holy Ghost described 173. distinguished from other sins 173. Its properties 174. Remedies against it 175. Sins that come near it 175 No Calling secures us from sin 1232 Deceitfulness of it 1256 It turns God 's blessings into curses 1264 God brings good out of it 1392 Power of it 1469 Sincerity 751 When affections are sincere 208. 332. 342. 991. 1004 Singing 1284. 1285 Sinners They are freely called 109 They should be thankeful for their Call 112 They are like siâ—k persons 115 They have need of repentance 117 They cannot repent of themselves ibid. Slander Believers must undergo it 164 It should be confuted 165. 166 Sleep Death is a sleep 291 It is a sin to sleep at Duty 1337 It is a hinderance at Duty 1352 Slothfulness It is a natural infirmity 1333 Society 1520 The society of the Wicked is dangerous 981. 982. 1393. 1395. The society of the Wicked is an occasion of Sin 1394 No society is without wicked persons 1232. 1357 The society with Saints proves not one to be such 1232 The benefit of it 308. 1244 Solitariness It gives advantage to temptation 37 The danger of it 251 Sorrow It should be joyned with anger against sin 138 We should be sorry for the sins of others 474. 1255. 1413 Sorrow for sin is joyned with Faith 631 632 Sorrow of Christ. 1251. 1308. 1309 Sorrow for Sin 1314. 1318. 1439. 1440 It is the effect of sin 1313 Comfort against it 1314 Godly Sorrow 48. 1439 When it is excessive for the Dead it is profane 290 Soul The greatness of the loss of it 548. 549. 550 When it is once lost it cannot be recovered 551 The grievousness of its afflictions 1532 Immortality of it 1544 Speech Ironical speeches are lawful 1354 It is like the thoughts 1215 Spirit The spirit of God will not yield to errour 1297 Spiritual things Spiritual things are difficulty discerned 579 States There are but two after this Life 1642 Strife The wicked propagate it 120 Evil of it 1498 Motives to avoid it 1499 Helps against it ibid. Submission Helps to it 1331 Sufferings 1487. 1488. 1512 Sufferings for Christ 769 Sufferings for Christ shall be rewarded 770. 771. 772 Sun It shall be darkned at Christ 's second comming 1143 Superstition It is unprofitable 401 It makes wisemen become foolish 394 It addicts men to the practices of their Ancestors 395 It is joyned with contempt of God 's Word 402 It multiplies humane Traditions 403. 404 We are prone to it 1454 T. Teachableness IT is a step to Faith 1015 Teachers Corrupt Teachers must be shun'd 1334. 1062. 1127 Christ is the chief Teacher 507. 591 All ought to hear Christ 's teaching 588 False Teachers come without a Call 1066 They pretend the Name of Christ ibid. We should not wonder at false Teachers 1067 Preservatives against the insinuations of false Teachers 1127 Teaching 417 Temperance 362 Rules for Diet. 22. 125 Temple Why the Temple of Jerusalem was destroyed 1057 Temptations 38. 1348. 1427 The Devil fits them to the time 1129 The best are not exempted from them 1342 The best are sometimes overcome with them 1342. 1343 Prayer is a preservative against them 1340. 1341 Watchfulness is a preservative against them ibid. It is a sin to tempt God 473 God only can preserve us from them 1341 Motives to resist them 1343 We are naturally unable to resist them 1344. 1348 They prevail if God leave us 1419 We shall meet with them in God 's Service 36 They come to God 's Children by the providence of God ibid. They are useful to God 's Children 37 Solitariness gives advantage to them ibid. They are not sins in those that are tempted unless they are yielded unto 39. 40 Thankfulness It is a Duty 76. 91 Thanksgiving 350. 1284 It is due to God 810 Motives to it ibid. We should ascribe all good to God 266. 284 Naturally we are backward in it 283 It is two-fold 284 Thankefulness to Christ. 1206 How to express it ibid. Thanksgiving is to be used before and after meat 1285 It is due to Parents 410 Theft Kinds of it 432 Remedies against it 432 Thoughts The speech is like them 1215 Remedies against such as are sinful 429 Threatnings The threatnings of Christ shall be fulfilled 1170 Time The disposing of it is in God 's hand 1115 We should seek God to order it well 1116 It should be well imployed 470 Tongue God over-rules it 943 Traditions Superstition multiplies them 403. 404 Transubstantiation 1272. 1277 Treachery The Treachery of Friends is worst 1263 Tribute Why it shald be paid 949 Trinity 32. 33. 911. 560. 1023. 1028. 1324. 1325 Troubled When we are overmuch troubled 1070 Remedies against it 1070 Why we should not be troubled 1071 1072 Troubles God warns his Church of them 1076. 1119 The Church is sometimes in them 1121. 1126 We should be prepared for them 1071. 1072 They are Tryals of God 's People 1114 The Circumstance of Time agaravates them 1115 The continuance of them is grievous 1122 God shortens them for the sake of his Elect. 1125 Truth It is not to be uttered at all times 90. 552 When it should be concealed 593 It should be defended 610. 1447 It is three-fold 941 It must be boldly confest 1006. 1406 It is to be professed in time and season 500 It may be confirmed by vehement asseverations 561 Motives to professe it before men 1406 The power of pressing it is the Gift of God 1092 V. Vain-glory. IT should not be sought 495 Visit It is a good expression of love 176 Unbelief All are naturally Vnbelievers 10 The danger of it 615. 618. 619. 1643. 1644 It robbs us of the benefits of Christ 305 Unction 322 Whether it was alwayes successeful to the sick 323 The Unction of the Apostles differs from the Unction of the Papists ibid. Unity It is no sure Note of the true Church 141 Vows Vide Oaths W. Want SVch as seek Heaven shall not want earthly things 367 The reason of it 628 War It is a token of God 's Wrath. 1068. 1105 Christians should not be dismayed at it 1070 It is a sign of Christ 's comming 1072 The terrour of it 1109 Washings The washings of the Pharisees 393 Watchfulness 1179. 1186. 1177. 1200. 1338 Weakness is a motive to it 1344 Necessity of it 1178. 1197. 1339 Rules concerning it 1178 Motives to it 1180 Helps to it ibid. It is a means to prepare us for Christ 's comming 1181 It is a help to prayer 1339 It is a preservative against temptation 1340.
more to thirst after Christ c. and so are fitted to embrace Christ and to give him entertainment in our hearts by faith then have we been profitable hearers of the Word Not otherwise Use 4 See also here to what end we should chiefly come to the hearing of the Word that by means of it we may be more and more prepared to embrace Christ and to receive him into our hearts for this end chiefly should we come to hear the Word and not for sinister ends as for Custome Fashion Fear of Hate c. Mark 1. 3. The Voyce of one crying in the Wilderness Prepare ye the way of the Lord make his paths straight June 21. 1618. HAving spoken of the first 〈…〉 out of the Prophet Malachy for confirmation of John Baptist's Calling Now we come to the second Testimony alledged out of the Prophet Esay to the same purpose In the former Testimony of Malachi we heard of the Calling or Sending of John to be the Harbinger of Christ to prepare his way Now in this Testimony of Esay is set down the manner how or means by which he should prepare the way of Christ and that is by Crying in the Wilderness c. that is by preaching with great zeal and earnestness unto the people exhorting them to prepare themselves to the embracing of Christ Jesus the true Messiah In the words consider 4 particulars 1. The Title given to John Baptist called a Voyce 2. The quality or kind of this Voyce a crying Voyce 3. The place where he was to cry in the Wildenness 4. The sum and substance of that which he cryed Prepare ye the way of the Lord c. The Voyce This is spoken by the Prophet Esay touching John Baptist as we read Esa 40. 3. for so that place is expounded by John Baptist himself Math. 3. 3. and Joh. 1. 23. Now John is said to be a Voyce in respect of the execution of his ministerial Office which was to speak and sound forth the Doctrine of the Gospel touching Christ and touching Salvation by him See Exod. 4. 16. Of one crying or a crying Voice for these are all one according to the Hebrew manner of speaking Now by this Crying of John the Prophet implyeth two things especially touching the manner of his Preaching 1. His vehemency and earnestness in publishing the Doctrine of the Gospel touching Christ for we do not use to cry out aloud or to lift up our Voice but when we earnestly speak or utter any thing 2. This word crying implyeth his great liberty and boldness in preaching the Word for the lifting up of the Voice in speech argueth boldness and courage in the Speaker as on the contrary the depressing of the Voice sheweth timorousness In the Wilderness What Wilderness this was in which John should cry out and proclaim the Doctrine of the Gospel we shall hear God willing upon the next Verse Prepare ye the way of the Lord c. The meaning of these words shall be opened when we come unto them afterward Obser The Voice c. From this Title given to John Baptist we may learn How all Ministers of the Word should be qualified for that Office They must be Voices that is such as are able fit and willing to speak and to sound forth the Doctrine of the Word of God unto the People Hence they are called Preachers or Criers aâ— the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify 2 Pet. 2. 5. Noah a Preacher of Righteousness And 1. Tim. 2. 7. Paul a Preacher and an Apostle Hence also Ministers are called Interpreters Job 33. 23. and Embassadours 2 Cor. 5. 20. to shew that they must have a Voice to utter their Interpretation of the Lord's Will and to deliver his message to his People Neither do I mean onely that they must have a natural Voice sufficient to speak or utter words but a Minister must have the Voice and Tongue of the learned as the Prophet speaks that is he must be able by preaching to unfold the sense of the Word of God and apply it to the use and edifying of the hearers Malach. 2. 7. The Priests lips should keep Knowledge c. He must not onely carry Knowledge in his mind and understanding but he must be able and willing to utter it with his lips and so to convey it to others Use 1 See then how unfit it is that any should bear the name or fill up the room of a Minister in the Church who is either not able or not willing to preach the Word and to sound forth the Truth of God to his People as John Baptist did Shall we think a bare Reader to be a fit man to bear the Office of a Minister No he must be the Voice of a learned Crier or Preacher of God's Word for so was John the Baptist How doth the Prophet Esay tax such unlearned and unsufficient watchmen calling them dumb Doggs that cannot bark c. Esa 56. 10. We are to desire of God in our Prayers to remove all such tongue-tyed Ministers out of the Church and to place such in their rooms who may be able and willing with the voice and tongue of the learned to speak to the People in the Name of God Use 2 If Ministers of the Word ought to be Voices as John Baptist was that is able and willing to unfold and apply the Word by Preaching Then surely you that are the People ought to have ears open and attentive to hear and receive the Doctrine of the Word whâ—â—soever we sound it forth unto you Let him that hath an ear hear Invain is it for us to have a voice and tongue to speak and publish the Word to you if you will not afford us your diligent and attentive ears to hearken to that is spoken As we must preach the Word in season and out of season c. 2 Tim. 4. 2. so it is your part to be swift to hear it on all occasions Jam. 1. Eccles 5. 1. Be ready to hear c. So much of the Title given to John in that he is said to be a Voice Now followeth the quality or kind of this Voice A crying Voice or the Voice of one crying By which 2. things are implyed as we heard touching the manner of John's Preaching 1. The zeal and earnestness which he used in it 2. The liberty and boldness which he shewed Hence then observe 2. Points of Instruction for Ministers touching the manner of their Teaching 1. That they ought to shew zeal and earnestness in their Ministry and Preaching of the Word 2 Tim. 4. 2. Be instant in season c. reprove rebuke exhort with all Long-suffering and Doctrine So Esa 58. 1. Cry aloud spare not lift up thy Voice like a trumpet and shew my People their transgressions c. So Hos 8. 1. A Minister of the Word must not do the work of the Lord negligently or coldly but with zeal and fervency of spirit
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 〈◊〉 ◠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
casting out and laying his Nets or in drawing them up or in mending them or in sorting the fish c. So a Minister hath many painful emploiments in his Calling c. See for this Point 1 Tim. 3. 1. 1 Tim. 5. 17. Revel 2. 2. Use Vse See how equal a thing it is that the Labourer should have his wages he is worthy of it as our Saviour himself faith Luke 10. 7. This is God's Ordinance that such as take pains in preaching the Gospel should live of the Gospel 1 Cor. 9. 14. Observ 5 Observ 5. I will make you c. Learn that Christ maketh and fitteth his Ministers for the Execution of their ministerial Office c. So much of the third general Point considered in this History of the Vocation of these four Apostles viz. The Calling itself Now followeth the fourth and last thing to be spoken of namely their obedience yielded to this Calling of Christ in that it is said They followed him And this their obedience in following him is amplyfied by the promptness and readiness of it which they testified by two things 1. By forsaking their Goods and their Father Zebedeus 2. By doing this speedily They might have made many excuses as that they were loth to part with their Nets and Ship and other Goods also that their Parents and other Friends were dear to them and that by the Law of God they were to honour and obey them and not to forsake them Again they might object the danger that might ensue to them by following Ohrist seeing John Baptist who had Preached Christ before them had sped so ill being imprisoned by Herod as we heard before Ver. 14. But notwithstanding all these impediments they willingly and chearfully follow Christ and that with the forsaking of their Goods and Friends Quest 1 Quest 1. Did Christ's bare and naked words uttered to them cause them thus readily to follow Him Answ Answ No for he did not only speak outwardly to their ears but withall he spake inwardly and effectually to their hearts by his Spirit inclining them to this prompt obedience And this is an argument of his Divine Nature that he was true God as well as Man in one Person seeing he was able by the Divine Power of his Spirit to work so upon the hearts of these men that he caused them to follow him so readily And thus our Saviour at other times shewed his Divine Power by working on the hearts of men So Mat. 21. He so inclined the heart of him that was owner of the Asse to let her Colt go so soon as it was but demanded See also Mat. 9. 9. Quest 2 Quest 2. In thaâ— it is said They forsook their Nets and Ship and their Father It may be demanded Whe her they did wholly and finally leave them so as never to return to them again afterwards nor to have any use of their Goods or company with their Friends Answ Answ Not so for Mat. 8. 14. it appeareth that Peter still retained the right and possession of his House because it is said That Jesus came to Peter's House and Ver. 29. of thiâ— Chap. it is called the House of Simon and Andrew yea further we read John 21. that after Christ's Resurrection Peter used fishing again which shews that he had not so forsaken his Nets as never to use them again In like sort we read Math. 9. that although Mathew the Publican followed Christ yet he still retained the possession of his House for it is said That Jesus sate at meat in his House Ver. 10. Therefore we must know that these Disciples did not so wholly and utterly forsake their Goods and Friends as never afterward to use them any more upon occasion but they forsook them in regard of the ordinary use of them and so far forth onely as they might hinder them in their ordinary conversing with Christ and following of Him Now to the Instructions to be gathered from the Words Observ 1 Observ 1. By the example of these Disciples forsaking their Goods and Friends at Christ's commandement we learn That when God doth call us to the performance of any Duty or Service we must yield obedience to his Will though it be with the losse or forsaking of all worldly things that are dear to us as Goods Liberty Friends c. Gen. 12. 1. Abraham left his Country and Kindred at the Commandement of God So 1 King 19. 20. Elisha being called to follow Elijah to become a Prophet left the twelve Yoak of Oxen with which he was Plowing c. Psal 45. 10. The Church must forget her Kindred and Fathers House that she may cleave unto Christ being called to it So these Disciples c. Thus the Martyrs in Queen Maries time being called to give Testimony to the Truth and to stand out in defence of the Gospel they did it with the forsaking of Liberty Lands Goods Friends and Life it self The like obedience must we shew unto the calling of God or of Christ in the same or in the like Case Reas 1 Reas 1. The Glory of God and of Christ Jesus ought to be more dear to us than any thing in the World besides Yea than our own Selves Reas 2 Reas 2. There is a most excellent Reward promised to those that forsake the things that are deâ—rest to them for Christ's sake Math. 19. 29. Every one that hath forsaken Houses or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my Name sake shall receive an hundred fold and shall Inherit everlasting Life Use 1 Vse 1. See that it is not so 〈…〉 matter as some think to be a good Christian Some fondly surmise That if they be baptized into the name of Christ and do live in the Visible Church if they be called and accompred Christians If they come to the Church and outwardly conform to the Word and Sacraments that this is enough then they are Christians good enough and shall come to Heaven as well as the Holiest But know this If thou wilt be a true Christian indeed thou must not onely make an outward profession of Christ's Name and Religion but thou must be content for his sake if he shall call thee to it to part with this World and all things in it be they never so dear to thee Now this forsaking of the World and Wordly things for Christ's sake is a Lesson hard to be learned and practised as we may see in that young man that came to Christ Mat. 19. 22. Use 2 Use 2. This teacheth us daily to prepare ourselves to the practise of this Point even to the forsaking of all Earthly things at the Will and Commandement of Christ if we should be called to it To this end we must daily strive to forsake the things of the World in heart and affection that so we may be able to do it actually when God shall call us to it Take heed then that we set not our hearts too
the sound truth of the Word 2. By labouring for zeal and power in the delivery of it 3. By leading an unblamable life so as to be a pattern of holiness to his flock See 1 Tim. 4. 12. By this our Saviour Christ did winn Authority to his Doctrine Vse Use This reproves those Ministers which expose and lay open themselves and their Ministry to contempt either by their corrupt and unsound Doctrine or by their cold and powerlesse delivery and handling of the Word or else by their loose carriage in their lives These like the sons of Eli cause the People to abhorr the service of the Lord 1 Sam. 2. 17. Observ 3 Observ 3. And not as the Scribes This implyes That the Scribes were very faulty in their manner of teaching in that they taught in such a cold dead and powerless manner And as in their manner of teaching so also in the matter of it as appears elsewhere in the Evangelists in that they taught their own traditions instead of the pure word of God And yer our Saviour did not seperate from their Assemblies nor require his Disciples to do so but allowed them to hear these corrupt and cold Teachers because they stood in the place of publick Teachers having an outward calling in the Church and did also teach some truth See Matth. 23. 2 3. Against our Separatists Whence we may learn That we ought not wholly to separate from the Ministry of such Pastors or Teachers who are faulty in the matter or manner of their teaching but we may lawfully hear them if they have an outward Calling and be Authorized in the Church and do teach some true and sound Doctrines Mark 1. 23 24 c. And there was in their Synagogue a man with an unclean Spirit and he cryed out saying Dec. 15. 1618. Let us alone what have we to do with thee thou Jesus of Nazareth Art thou come to destroy us c. NOw we are come to the fifth and last History recorded in this Chapter of certain Miracles wrought by our Saviour in Galilee These are set down two wayes 1. Some of them particularly 2. Others in common and generally as we may see Ver. 23 33 34. Those that are particularly recorded are three in number The first is The casting out of a Devil out of one that was possessed from the 23 Ver. to the 29. The second is The curing of Peter's wives Mother of a Feaver from the 29 Ver. to the 32. The third is The cleansing of a Leper from the 40 Ver. to the end of the Chapter Touching the first of these Miracles namely the casting out of a Devil from one that was Possessed We may consider in it three things 1. The person upon whom the miracle was wrought described first by his present afflicted condition He had an unclean Spirit 2. By the Place where he now was In their Synagogue 3. By his outward carriage or behaviour towards our Saviour Christ And that in two things 1. His crying out 2. In the words which he uttered to our Saviour in crying out Of which we shall hear when we come to them The second thing to be considered in this History is the Miracle it self Ver. 25 26. The third is The consequents of it Ver. 27 28. A man with an unclean Spirit In the Original it is a man that was in an unclean Spirit Which Phrase implyes thus much That he was bodily possessed with a Devil or wicked Spirit See Luke 4. 33. An unclean Spirit did really enter into him and possesse his Body c. For the conceiving of this we must here note That the Devil may be said to be in Men or to enter into them two wayes 1. In respect of his operation and working upon their hearts and minds by his suggestions and temptation◠whereby he entiseth and draweth them to sin And thus he is in all wicked men Eph. 2. 2. So in Judas Luke 22. 3. But this is not here meant 2. In respect of his very substance or essence when he doth really enter into mens Bodies and being in them doth work and move in them at his pleasure See Bucer and Zanchy And thus was the unclean Spirit in this man here mentioned in the Text Therefore our Saviour bids him go out of him afterwards Here a Question is further to be answered touching the Devils entring into men's bodies to possesse them Quest Quest Why doth the Devil desire to enter into the bodies of Men and Women to possesse them Answ Answ Out of his inveterate malice and envy 〈◊〉 Mankind 1. That he having such near union with their persons may more 〈…〉 and entise them to sin by insinuating himself into their imagination or fancy by which he doth work on their outward senses 2. That he may the more easily hurt their bodies by offering violence to them and by afflicting and torturing them Therefore we read in the Evangelists how the Devils did often torture the bodies of such as were possessed by them sometimes rending or tearing them sometimes violently hurrying them from place to place sometimes casting them into the Fire and Water c. Unclean Spirit That is a Devil one of those wicked Angels or Spirits of Hell They are called unclean Spirits here and in many other places of the Evangelists 1. To distinguish them from the good Angels who on the contrary are called Holy Mark 8. ult 2. To shew their nature and disposition viz. That they are most impure in themselves and seek to defile all other Creatures of God especially Mankind The words following shall be explained afterward We come to the Instructions to be observed out of the Words that have bin opened Observ 1 Observ 1. First observe here That the Devil is a most malicious enemy to Mankind desiring and seeking by all means to do hurt and mischief unto mens Souls and Bodies therefore he is said to be a murderer from the beginning Joh. 8. 44. Revel 9. 11. Antichrist is called Abaddon and Apollyon both which words the one in Hebrew the other in Greek signifie a Destroyer much more doth these names agree to the Devil This hi◠malice he sheweth 1. Against the Souls of Men in tempting and drawing them to sin by his wicked suggestions that so he may bring them to eternall destruction 1 Pet. 5. 8. A roaring Lyon seeking whom to devour c. See also for this Luke 22. 31. Sathan desired to winno◠them thereby shewing his great malice Acts 5. 3. Sathan filled the heart of Ananias c. 2. He shews his malice against the bodies of men which he doth sometimes by entring into them to possess them as we see in this place and in many other examples in the Gospel of those that were possessed by wicked Spirits and were much tortured and afflicted by them and sometimes though he enter not really into them yet he useth means to strike them outwardly with bodily diseases aches or infirmities
Miracles by his help because he did confesse him and seem to honour him so much Hence as some think grew that wicked slander of the Pharisees against our Saviour that he cast out Devils by Belzebub Matth. 12. 24. So much of the sense of the Words Observ Observ There is an Historicall Faith in the very Devils whereby they know and believe in generall that Christ is the Son of God and the Messiah or Saviour of Mankind Therefore they confesse him so to be as here and else where in the Gospels as Mark 3. 11. Thou art the Son of God c. So Acts 19. 15. Jesus I know and Paul I know c. Yea further they know and believe in general the Truth of the Word of God both the Law and Gospel Therefore Jam. 2. 19. it is said The Devils Believe and Tremble Quest. Quest How come they to this Historicall Knowledge and general Faith Answ Answ Not by supernaturall enlightning of God's Spirit where of they are not partakers But 1. By help of that naturall light of understanding which they had by Creation which though it be much obstructed and lessened by their Fall and Apostacy from God yet it is not quite taken away but they still retain since their Fall a great measure of naturall understanding which no doubt helps them to conceive the things set down in the word of God 2. They attain to this generall Knowledge and Faith by experience and observation 1. Of the Ministery of the Word in the Church for when the Word is Preached they perceive what is taught and cannot but yield assent to the Truth of it 2. By seeing the Miracles of Christ living upon Earth 3. They do also perceive what is written both in the Scriptures themselves and in other good Books by which means they come to increase their Knowledge Nevertheless though they have this Historicall Faith yet they come far short of true Faith because they cannot apply those things which they know to themselves for any good or comfort to themselves nor make any use of them Vse 1. This condemneth such as come short of the Devils themselves in this Historicall Faith How many have we that are grosly ignorant in the Word of God both in the Doctrine of the Law and Gospel How many that are meer strangers to the Scriptures How many that are to seek in the plainest and easiest grounds of Christian Religion scarce knowing so much as the meaning of the Commandements or Lord's Prayer or of the Articles of the Creed The Devils go beyond these in the Knowledge of Christ and of his Word and what a shame is this for them Again others though they perhaps know something of the Word yet give not assent of mind to the Truth of it Object Object God forbid but we should belive the Word to be true Answ Answ But thy loose profane life shews the contrary If thou didst indeed believe and rest firmly perswaded that the Soul that sinneth shall dye or that covetous Persons Drunkards Raylers c. shall be shut out of God's Kingdom wouldst thou live in these or the like Sins Perhaps thou believest the promises but not the threatnings of the Word to tremble at them But the Devils believe both though they cannot apply the promises to themselves for Comfort or Salvation Use 2. Rest not in an Historicall Knowledge or Faith if thou do it will not save thee for if it would then it would save the Devils for they have this literal Knowledge and general belief of the Word Dost thou think it enough to know and believe that Christ dyed for Sinners The Devil and his Angels know and believe as much Labour then to out-strip them and to get a better Faith then is in them Labour to apply to thy own Soul the promise of Salvation through Christ and not onely to know the Word but to frame thy Heart and life to it c. The Holy One of God The Devil 〈…〉 the former words professed in generall his Knowledge of Christ now he professeth more particularly what he is The meaning of the Words see before Observ Observ 1. Hence we may learn this truth even from the mouth of the Devil that that Jesus which was born of the Virgin Mary is the true Messiah foretold by the Prophets that is that Speciall and Eminent Person which was Ordained of God to be the Saviour of Mankind Our Saviour professeth as much of himself Joh. 4. 26. And Paul testified to the Jews at Corinth Acts 18. 5. that Jesus was that Christ Reas 1 Reas Whatsoever the Prophets foretold concerning the Person or Office of the Messiah is fulfilled in this Jesus they foretold nothing touching his Conception Birth Sufferings Resurrection c. and touching the Circumstances of them but it is all verified in this Jesus as might be shewed at large But I will not here insist upon it Vse Vse See the fearful Judgment of God resting upon the Jews at this Day in that for the sin of their Ancestors in Rejecting and Crucifying the Son of God they are given over of God to such blindnesse and hardnesse of heart that they stand out in denyall of this that Jesus is the Christ which yet the Devils themselves do here acknowledge See Rom. 11. 25. Blindness or hardness is come to Israel c. and Ver. 22. Behold the severity of God towards them c. It is a wonder That they reading in the Prophets those things which are there spoken of the Messiah and finding them all fulfilled in this Jesus yet deny him to be the true Messiah notwithstanding that themselves are driven to confesse that the time appointed for his coming is expired many hundred years ago Let us be warned by their example to take heed of willful rejecting Christ or his Word lest the Lord justly give us over to blindness and hardness of heart Observ 2 Observ 2. Christ Jesus is a Person most Holy and Sanctified in extraordinary measure Revel 3. 7. Thus saith he that is Holy and True Hebr. 7. 26. Such an High Priest it became us to have who is Holy Harmlesse Vndefiled separate from Sinners Now He is thus Holy both in Himself and in respect of His Church 1. In Himself 1. As He is God so he is essentially Holy yea Holinesse it Self 2. As He is Man and that both in His Conception and Birth as also in his whole Life In His Conception and Birth He was not onely pure from all Sin but also indued with a fulnesse and perfection of Sanctifying Grace so far as his humane Nature was then capable of it Object Object He came of Adam's Posterity which is wholly tainted with sin How then can He be holy in His Conception and Birth Answ Answ He descended not of Adam in such manner as other Men do that is by ordinary Generation but he was extraordinarily conceived in the Virgin Marie's Womb by the special Vertue and Power of the Holy Ghost See
make to be reconciled If any of us were sick of such a disease as but one Physitian in the world could cure it what shift and means would we make to have the help of that one Physitian c. See more of this point upon chap. 11. v. 25. So much of those things which were commendable in these Scribes Now from the Consideration of those things which were Evill and discommendable in them we may also observe some points of Instruction Observ 1 Observ 1. In that they do maliciously Interpret the words of our Saviour taking them in the worst sense whereas they might have Interpreted them more favourably we may see that it is one property of malice to take the saying and doings of others in Evill part and to give a hard censure of them without cause Rom. 1. 29. The sin of Malignity or taking things in evill part is joyned with the sin of Malice in the Heathen to shew that they commonly go together Thus the Jews shewed their malice in taking the words of Christ in evill part Joh. 2. 20. See also Mark 3. 22. Vse Use Take heed of this Malicious practise of taking things done or spoken by others in the worst sense It is contrary to Love which thinks not evill 1 Cor. 13. 5. namely without just cause and sufficient ground therefore when things are doubtfully spoken or done make the best of them not the worst We know not with what mind or Intention things are spoken and done by others therefore judge favourably We would not have others take our sayings or doings with the left hand or in the worst sense c. Observ 2 Observ 2. It is no new thing for such as live most Innocently and Uprightly to be falsly accused of crimes whereof they are not Guilty Our Saviour Christ himself though he were most Innocent and free from all spot of sin and though he spake and did all things well yet was often falsly accused sometimes as a Glutton or Drunkard and a friend to Publicans and sinners sometimes as one that wrought Miracles by Belzebub sometimes as a Traytor to Caesar and enemy to the state and sometime as a Blasphemer as we see here And many other example we have of those that being Innocent and upright have been charged with false crimes So Joseph Daniel Stephen Paul c. Use Use Comfort to those that make Conscience of their wayes though they be evill spoken of or evill thought of without cause yea sometimes for well-doing and though wicked men lay false crimes to their charge yet no cause is there for them to be discouraged let them in this case remember the example of Christ himself and many others of the Faithfull who were wrongfully accused being Innocent look not to escape better then these have done The Devill is still like himself that is an accuser of the Brethren and one that stirs up wicked men his Instruments to accuse them and to speak and think evill of them without cause Nos modo id agamus ut nemo de nobis male loqui absque mendacio possit as Hierom saith Epist 14. ad Caelant Let it be our care so to live and carry our selves that no man may be able to speak evill of us without a Lye Observ 3 Observ 3. Lastly Observe here that these Scribes though men of great place and Authority among the Jews being Doctors and expounders of the Law yet do here shew their ignorance and error touching the person of Christ judging of him as of a meer man whence we may gather that no place or calling in the Church can exempt men from Error and ignorance in matters of Faith Joh. 1. 21. the Pharisees erred grosly touching John Baptist thinking that he was either Christ or Eliah And this we see in daily experience that Men of great place and Authority in the Church have their errors and oversights and do discover their ignorance in some things Use 1 Use 1. Therefore men of greatest place in the Church had need aswell as meaner persons to pray unto God for the Guidance of his Spirit to lead them into the Truth and to preserve them from Error for it is not the greatness or excellency of their place or calling that can exempt them from it Use 2 Use 2. This also teacheth us to take heed that we tye not our selves to the Judgment and Opinions of such men as are of great place and Calling in the Church for they are not exempted from Error but are lyable to it aswell as meaner persons therefore examine their Opinions by the Word of God and follow them onely so far as they agree with that 1 Thess 5. 20. Try all things c. Mark 2. 8 9 10 11 12. And immediately when Jesus perceived in his Spirit that they so reasoned within themselves May 9. 1619. He said unto them Why reason ye these things in your Hearts Whether is it easyer to say to the sick of the Palsy Thy Sins be forgiven thee or to say Arise and take up thy Bed and walk But that ye may know that the Son of Man hath power on Earth to forgive Sins He saith to the sick of the Palsy I say unto thee Arise and take up thy Bed and go thy way unto thy House And immediately he arose took up the Bed and went forth before them all insomuch that they were all amazed and Glorified God saying We never saw it on this fashion IN the two former Verses we have heard how the Scribes took exception against our Saviour Christ for pronouncing remission of sins to the sick of the Palsy Now in the 8 and 9. Verses is laid down the answer of our Saviour unto that their Cavill and his confutation of it Where 1. Consider the occasion of his confuting them viz. this that he perceived in his Spirit their reasonings against him c. 2. The Answer and confutation itself In which 1. He reproveth them in those words Why reason ye these things in your hearts 2. He confuteth their Cavill and accusation by proving that he had power and Authority to forgive sins and therefore that he Blasphemed not in pronouncing forgiveness to the sick and this he proveth by a comparison of equalls for he compareth the Act of Forgiving sins with the act of Miraculous curing of the sick of the Palsy shewing that these two are equall in respect of difficulty of performance and therefore if he have power to do the one that is to cure the Palsy Miraculously then also he hath power to do the other that is to forgive sins Now that he hath power to do the former he gives them a reall proof immediately by actuall curing the sick of the Palsy and that miraculously before their faces as we shall see ver 10. c. Perceiving in his Spirit That is By his Divine Nature So Heb. 9. 14. He offred himself by the Eternall Spirit c. so also 1 Pet. 3. 18. He was
of Rome was at first a forward Professour of Christian Religion yet afterward fell away and became a wicked Apostate wilfully and maliciously persecuting the Truth which himself had once professed So Ecebolius c. Francis Spira So Those that received Seed in stony ground Luke 8. 13. The Reason of this Point There may be a fair shew of saving Grace in such as have no soundness of Grace at all in them Now where there is no truth or soundness of Grace there may be a good Profession outwardly for a time and yet afterwards a fearful Apostacy and forsaking of that Profession Note here that this total or final Apostacy or Falling from God and from the good Profession and Shew of Grace which hath once been made is to be understood only of Hypocrites and wicked men who were never yet effectually called Quest Quest May not God's Children fall from their first Profession and from the Grace which they have once been Partakers of Answ Answ Yes they may fall away as the Church of Ephesus Rev. 2. 4. But 1. Not totally or wholly but in some degree only They may slack their first love and zeal for the Truth and may grow more cold and backward in professing it but they do never wholly fall away so as to lose all Grace 2. They may fall away for a time but not finally they do at length by God's helping hand recover their former good estate Use 1 Use 1. Not to think strange if we see such as have made Profession to fall away It is no new thing but such as may be and hath often been Such Examples there have been alwaies It must not discourage us much less suffer our selves to be drawn away by their ill example We must be never the less forward because of so many back-sliders c. More Tares than Wheat c. It is no hurt but good to the Church to have Tares fanned from Wheat c. 'T is not enough that thou hast been a Hearer of the Word c. One may go further than so yet be an Hypocrite and fall away Non quaeruntur in Christianis initia sed finis Paulus malè coepit sed benè finivit Judae laudantur exor dia sed finis proditione damnatur Hierom ad Furiam Epist 10. Vse 2 Vse 2. To admonish all that have made Shew of Grace and have begun a good Profession of Christ not to rest secure herein but to labour for perseverance Joh. 8. 31. If ye continue in my Word ye are verily my Disciples The Mark of Christ's true Disciples It is nothing to begin well so have many done who have ended fearfully as Judas c. Take heed it be not so with us Be not so foolish as to begin in the Spirit and end in the Flesh Gal. 3. 3. Without Perseverance all good beginnings are utterly lost He that endureâ—h to the ead shall be saved Let us then look well to our standing 1 Cor. 10. 12. Let him that thinketh he standeth take heed lest he fall Hebr. 3. 12. Take heed there be not in any an evill heart to depart from the living God 2 Pet. 3. 17. Beware lest ye being plucked away with the Errours c. These are perillous and declining times foretold Mat. 24. 12. These times afford lamentable Examples c. Means and helps to Perseverance and to keep from Apostacy are these 1. Get soundness of Grace and rest not in a Shew of Godliness without the Power of it Labour for true Faith such as may unite us to Christ inseparably this will never fail Unbelief is a main cause of Apostacy Hebr. 3. 12. 2 Pet. 1. 10. Give diligence to make your Calling and Election sure for if ye do these things ye shall never fall See that thou be built on the Rock c. else when the floods come c. 2. Carefully use all the means whereby we may be stablished in Grace and by which we may grow in it as the Word Sacraments Prayer Conference c. 1 Pet. 2. 2. Desire the sincere Milk of the Word that ye may grow by it Hebr. 3. 12. Take heed there be not an evill Heart c. but exhort one another c. 3. Be jealous over your selves and often sift and examine your spiritual estate how it stands before God whether we grow better or worse whether we go forward or backward As men of the World use often to cast up their accompts to see whether they thrive or decay in their worldly estate so must a Christian do And here it is not amiss to take notice of some of the principal marks and signs of Back-sliding and Apostacy in Grace and Profession of Religion As 1. Coldness or Luke-warmness in spiritual Duties as Hearing Praying Meditation performing these without feeling fervency c. Customary serving of God 2. A Willingnesse and Contentednesse to live without the effectuall and powerfull means of Grace as a profitable Ministry c. When men begin to fall from their Meat it is a sign of dangerous Sicknesse c. 3. Not profiting by the meanes of Grace publick and private as the Word Sacraments c. As when good Meat being taken in yet doth not digest c. Not to go forward is to go backward 4. Immoderate love and delight in earthly things as worldly profits pleasures c. The nearer men cleave to the World the further they depart from God as we see in Demas 5. Harbouring any one sin as Judas did Covetousness 6. No Reluctation against daily small sins and falls of Infirmity when such are swallowed without check and remorse of Conscience 7. Casting off former love to God's Children Demas as it is likely turning Apostate first forsook Paul Also forsaking the Communion of Saints seperating from the godly c. If we find these and the like evils in our selves and that we bear with them in our selves and resist them not or be not humbled for them c. Take heed for they are fearfull signs of a Declining in Grace and many times though not alwayes fore-runners of a total and final Apostacy c. Remember 2 Pet. 2. 21. Better not to have known c. Mark 3. 19 20 21. And they went into a House And the Multitude cometh together again so that they Nov. 21. 1619. could not eat Bread And when his friends heard of it they went out to lay hold on him for they said He is beside himself IN the former Verses we have heard of the Election of the twelve Apostles and of the Description of them by their several Names Now the Evangelist layeth down some Events or Consequents which followed after the choosing of them The Consequents are three 1. Our Saviour Christ's going home or into a House with his Disciples Ver. 19. Ad finem versus 2. The great concourse of the People to him unto that House in so much that they could not so much as eat Bread Ver. 20. 3. The ignorant and
name and truth but are quite separate from the Church as the profane Gentiles were before the comming of Christ Ephes 2. 12. and 1 Cor. 5. 12. What have I to do to judge them that are without 2. Such as though they live in the visible Church having outward Communion with Gods people yet are no Members of the true Church that is they are not in the number of Gods elect people effectually called to Believe in Christ but are either Reprobates or at least such as are yet Unbelievers and in the state of ture Such were these here spoken of for our Saviour speaks of the Scribes and Pharisees and other unbelieving Jews who were wilfully blind not regarding his Doctrine nor desiring to be enlightned by it These are said to be without the Church because though they lived in the visible Church yet were not of the true Church that is of the number of Gods chosen people effectually called but were either Reprobates as some of them were or else Unbelievers and wicked men Doctr. Doctr. All that live in the visible Church are not members of the true Church that is in the number of Gods Elect effectually called to believe in Christ but some of them are without this company and number presupposed here by our Saviour Such were those of whom he sayes here that they were without Rom. 9. 6. All are not Israel that are of Israel c. All are not sheep of Christ which are within the fold of the visible Church but there are many Goats also In this great house of God all are not vessells of honour but some of Dishonour 2 Tim. 2. 20. Therefore the visible Church is compared to a Barn-floor in which there is Chaff as well as Wheat to a Corn-field in which are tares as well as good Corn and to a Draw-net cast into the Sea which taketh bad fish as well as good Matth. 13. Use Vse This must teach us not to rest in this that we live in the visible Church having outward Communion with Gods people but withall labour to know our selves to be members of the true Church which is the company of Gods Elect people effectually Called remembring that all that are in the Church by outward Profession are not truly in it but that there are many in it in shew which are without it in truth Therefore let us not rest in an outward Communion with Gods people but above all labour to know our selves in the number of his people indeed 2 Pet. 1. 10. Give all diligence to make our Calling and Election sure to our selves To this end examine whether we feel our selves in some measure Sanctified the corruption of sin and our sinfull lusts mortified in us c. For all that are Elected are chosen to Salvation through Sanctification 2 Thess 2. 13. And all that are truly Called are Called to Holiness Labour then to feel the Grace of Sanctification begun in us then may we know we are in the number of Gods Elect c. otherwise not Never rest till we know our selves within the true Church not onely in outward shew but in truth else look to be shut out hereafter Rev. 22. 15. Mark 4. 11 12. All these things are done in Parables That seeing they may see and not perceive and hearing they may hear and not understand lest at any time they should be Converted and their sins should be Forgiven Mar. 19. 1619. them ALL things are done in Parables That is all these points of Doctrine are taught and delivered by me in dark Similitudes Doctr. 1 Doctr. 1. Here we see that God doth purposely hide the Knowledg of his Word from some wicked Reprobates such were the Scribes and Pharisees to whom our Saviour saith the Doctrine of the Word was delivered in Parables on purpose to conceal the knowledg of it from them and such are many other Reprobates whom God hath appointed unto eternall destruction 2 Cor. 4. 3. Matth. 11. 25 26. Thou hast hid these things from the Wise and Prudent c. Even so it seemed good to thee Luke 19. 42. Oh that thou hadst known the things concerning thy peace but now they are hid from thine eyes This the Lord doth either by not propounding the Word or propounding it darkly Now the reason why God doth conceal from some persons the knowledg of his Word is briefly this That so he may manifest his Justice upon them by leaving them in their natural blindness and ignorance in which they are willing to continue and in which they do willfully harden themselves and that by this means he may make way to the Execution of his Decree of Reprobation in their just Condemnation But of this I shall have occasion to speak more upon the verse following Object Object Some Reprobates have a great measure of Knowledg in the Word as Judas Answ Answ No effectual Sanctify'd Knowledg Quest Quest Is God unjust in revealing his Word to some and not to others Answ Answ Not so because he is not tyed to reveal it to any all being naturally blinded through their own fault Use Use See by this that God doth not give sufficient Grace unto all to be saved if they will themselves c. He doth not give the Means to all nor enlighten all Doctr. 2. In that our Saviour doth mention this as a just Judgment of God upon the obstinate Scribes and Pharisees that the Word was spoken to them in dark Parables we may gather that it is unfit for Ministers of the Word in these times to Preach the Word in a dark and obscure manner to the People for this is a Judgment of God and a punishment to any people to have the Doctrine of the Word obscurely delivered and taught them so as they cannot conceive and understand it So here and Esay 29. 11. The Vision of the Prophets was to them as a Sealed book c. and Esay 28. 11. They should speak to them as with stammering lips and with a strange Tongue c. This therefore is a punishment to the people when Ministers Preach after a dark and obscure manner delivering their Doctrine in hard and obscure Terms and Phrases of speech so as the people cannot understand what is taught Contrà ver 33. of this chap. our Saviour though he taught in Parables yet so as they were able to bear it So also Paul 1 Cor. 2. 4. Ministers therefore should Labour for plainness in their Teaching So much of the manner of our Saviour's teaching to those that were without In Parables Now follows the reason given by him why he so spake unto them ver 12. The Reason is taken from a twofold Judgment of God upon them 1. The leaving of them in their wilfull ignorance and giving them over to further Blindness That they seeing may see and not perceive and hearing may hear and not understand 2. The leaving of them in their sins and not giving them Grace to Repent that they might be
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
119. 51. Use Vse Let us Arm our selves before-hand to bear reproaches and scoffs at the hands of the ignorant and profane for well-doing that so we may not be daunted with them when we meet with them The rather because we must look for such reproaches and scoffs more or less in the world for speaking and doing well Heb. 11. 36. There will still be some Ismaels to scoff at Isaac If the Drunkards made songs of David and if the Prophets and Apostles and Christ himself were mocked at by the profane Then look not thou wholly to escape this kind of persecution as Paul calleth it Gal. 4. 29. But so long as thou art scoffed or scorned of the profane and ignorant for well-doing be not discouraged at all therewith but learn by the example of Christ and of the Prophets and Apostles and other Saints to despise and not regard such taunts and reproaches 1 Pet. 4. 14. If ye be reproached for the Name of Christ happy are ye c. Such reproaches and scoffs are but an easie and gentle Tryall and persecution in comparison of fire and faggot and sword which the holy Martyrs suffered If thou canst not bear the former how wouldst thou bear the latter if thou shouldst be put to it So much of the Antecedents of the Miracle Now followeth the Miracle it self Verse 41 42. Where consider 1. The manner of working it or the outward gesture and words used by our Saviour He took the Damosel by the hand and said unto her Talitha Cumi c. 2. The Effect which followed upon those words Straightway the Damsell arose and walked c. The Effect was the restoring of her to life which appeared by the outward signs of life 1. Arising 2. Walking And the reason of this walking is alledged because she was of the age of 12 years and therefore fit and able to walk He took the damsell by the hand He could have raised her to life only by his Divine power without using any such outward gesture and without speaking to her but he rather took her by the hand and spake to her thereby to testifie his Power and Will to restore her to life and that the Miracle might be the more apparently wrought and the more special notice taken of it Talitha Cumi The Evangelist doth mention the very words which our Saviour used thereby to confirm the truth and certainty of the Miracle And herein St. Mark is very accurate in setting down the very words used by our Saviour to those on whom he wrought Miracles as Mark 7. 34. he mentioneth the word Ephphatha which he used at the curing of him that was deaf and stammered in his speech The word Talitha is a Syriack word which was the Language in which our Saviour spake and the ordinary Language then in use among the Jews for they did not speak pure Hebrew but mixed with the Syrian or Chaldean Tongue And this word Talitha signifieth a young Maid or Damosel The other word Cumi is an Hebrew word or both Hebrew and Syrian as some think signifying Arise And the Evangelist mentioneth these Hebrew and Syriac words used by our Saviour not as if there had been any vertue in the words of themselves to raise the dead but to shew the wonderful Divine power of our Saviour being able to raise the dead only by speaking these words The words themselves did not work this by the bare sound of them but our Saviour accompanying them with his Divine power did make them effectual to raise the dead So much of the words which is by Interpretation This shews that the Evangelist wrote in Greek Observ 1 Observ 1. See here how powerful the Word of Christ is to work great and mighty Effects whensoever he pleaseth to shew and manifest his Divine power by it able to raise the dead yea those that are dead in sin See Joh. 5. 25. See this handled before Chap. 4. 39. Observ 2 Observ 2. In that our Saviour by his Divine power did raise up from death this young Damosel we learn That he is absolute Lord over life and death Act. 3. 15. He is called the Author or Prince of life to shew that he hath power to give life and restore life to the dead when it hath been taken away by death Therefore also he is said to be a quickening Spirit 1 Cor. 15. 45. He is also Lord over death being able to vanquish and to abolish it both for himself as he did when he raised up himself from death as also for all the faithful for whom he hath vanquished death and swallowed it up in victory as the Apostle sheweth 1 Cor. 15. 57. Object Object Yet bodily death seizeth upon the faithful as well as others Answ Answ 1. Not upon their whole man but only upon their bodies as for their souls they live in and after death with God 2. Though their bodies be subject to death yet it is but for a time only till the day of Judgment for then Christ shall raise them up to life and abolish death altogether so as it shall never have any more power over them Revel 21. 4. Then there shall be no more death c. Use Use This is matter of great comfort to the faithful Christ their Head being absolute Lord of life he can and will so order and dispose of life and death that both shall work together for good to them and help to further their happiness 1 Cor. 3. 22. Life and death are yours and ye are Christs c. So Paul Phil. 1. 21. To me Christ is life and death is gain Again this may comfort the faithful in midst of the greatest danger unto which their bodily life is subject for Christ having power over life and death is well able to keep them and to preserve their lives in greatest danger of death though they should be brought even to the graves mouth or into the valley of the shadow of death yet need they not fear for Christ Jesus their Lord is Lord of life and death able to deliver and save them from the greatest danger of death and he will do it if it be good for them Lastly this may comfort them even in death it self to consider That though death seize upon them as well as upon the wicked and unbelievers yet they shall not alwayes be holden under the power of death but shall at the last day be delivered from it and raised to life again Christ is able to do it as being absolute Lord of life and death and he will do it in due time Object Object The bodies of the wicked also shall be then raised to life Answ Answ Not to be partakers of eternal life as the godly shall but to the end that both their souls and bodies may be for ever separated from God and punished in Hell-Torments which is the second death Observ 3 Observ 3. Further in that it is said That the Damosel being raised to life did
called the Lord's brother Gal. 1. 19. that is the Kinsman of the Lord Jesus and it seems he was the Cozen-german of Christ for Mark 15. 40. it appears that he and Joses were the sons of Mary and Joh. 19. 25. the same Mary is mentioned as sister to the Virgin-Mary Christ's Mother and whereas she is there called the Wife of Cleophas it is likely that Cleophas was her former Husband and that she was afterward married to Alpheus by whom she had this James and Joses and also Simon and Juda. See Mr. Perk on Gal. 1. 19. Some think that Cleophas and Alpheus was one and the same and that he had those two names Sic Jansen Harmon Evang. cap. 43. pag. 269. vide locum This James is also called James the less Mar. 15. 40. in regard of his small stature of body in respect of the other James as some think So Lyser Harmon Evang. cap. 70. pag. 590. And Joses This was another son of the same Mary before mentioned Mar. 15. 40. and brother to James but he was none of the Apostles yet no doubt but he was a Disciple of Christ and a Believer in him And Juda and Simon These two were of the number of the Twelve Apostles Juda was the brother of James and Joses and the Writer of the Epistle of Jude See Jude Verse 1. And he had two other names Lebbeus and Thaddeus as appeareth by comparing together Matth. 10. 3. Mar. 3. 18. and Luke 6. 16. Touching Simon there were two Apostles bearing this name Simon Peter called also Cephas and Simon the Canaanite called also Simon Zelotes who is here meant and this was also another of Christ's Kinsmen and natural brother to the three former as is most likely And are not his Sisters with us That is his Kinswomen Whose names are not mentioned here or elsewhere in Scripture The words being thus explained it may appear that this place maketh nothing for defence of their Errour who have thought that the Virgin-Mary had other sons and daughters born of her besides our Saviour Christ and after him because here is mention made of Christ's brethren and sisters But we have heard how this is to be understood Neither is it likely that that holy Virgin would know any man carnally after that she had conceived Christ in her Womb without the knowledg of man by the Divine power of the Holy Ghost overshadowing her And that she had no other Children born of her besides our Saviour Christ it may further appear because being upon the crosse he commended the care and custody of her unto John the Apostle which he would not have done if she had had nay other Son or Child to whose speciall care she might have been committed See Joh. 19. 26. Therefore though we make not the perpetual Virginity of Christ's Mother any Article of our faith yet is it most fit for us to hold and maintain it for a truth having so good ground for it and the rather because the Church hath alwayes held it as an undoubted truth and Helvidius was charged by the Fathers as an Heretick for denying it Vide Hieronym contra Helvid So much in way of clearing the sense of the words Now to come to the Instructions to be gathered from them Doctr. General Doctr. Here we see the wonderfull Humiliation of our Saviour Christ for our sakes in that being the Eternal Son of God equal with God the Father and the Holy Ghost in respect of his Divine Nature he did for our sakes so far abase himself as not only to take our Nature upon him and to become a man like us in all things except sin but also to be born of the Virgin-Mary a Woman of mean outward condition in the world the espoused Wife of Joseph a Carpenter and not only so but to be brought up with Joseph and under him in the mean Trade of a Carpenter and to work at that Trade with his own hands All this was a wonderfull abasement of Christ Jesus the Son of God for our sakes and to do us good that by his outward humiliation in this world we might come to be exalted to spiritual honourand dignity even to be the children of the Most High and to be heirs of everlasting life for this was the end of his abasement in respect of us Phil. 2. 6. Being in the form of God c. he made himself of no reputation and took on him the form of a servant and was made in the likeness of men and being found in fashion as a man he humbled himself and became obedient unto the death c. Wherefore was all this but that he might by his great humiliation exalt us To this purpose also is that 2 Cor. 8. 9. where the Apostle saith thus Ye know the grace of our Lord Jesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might be rich Vse 1 Use 1. This must teach us to be well content to be abased in this World for Christ's sake seeing he for our sakes and to do us good refused not to take upon him so mean and low a Condition we must not refuse for his glory's sake and for the profession of his Name to undergo any mean condition in this life if he shall call us to it As he stripped himself of his heavenly glory for a time for our sakes laying it aside and taking on him the nature of man yea the form of a servant and was content to be born of a mean woman for outward estate in the world and to live for many years in a mean and contemptible Trade as these Nazarites thought of it so must we be willing if need be to be stripped for Christ's sake of all worldly honour and wealth and to suffer contempt reproach poverty c. if we shall be called thereunto for the profession of Christ Use 2 Use 2. It must also move us to shew all humility towards our brethren in and for Christ's sake Phil. 2. 5. Let this mind be in you which was in Christ Jesus Who being in the form of God made himself of no reputation c. As he for our good and salvation abased himself very far so must we by his example learn to humble our selves toward our brethren and for the furtherance of their spiritual good and salvation to be content even to abase our selves to the doing of the meanest service of Christian love to them Gal. 5. 13. By love serve one another Use 3 Use 3. This should also restrain in us all ambitious and covetous desires of worldly greatness honour wealth c. and make us well content to live in a poor and mean outward estate in this world if we be called to it seeing our Saviour Christ himself was content so to do c. So much of this general Instruction from the words Now to speak of some other Instructions which more particularly arise from them Observ 1
these means sufficiently prepared and fitted to execute the Office of Apostles Now they are sent to execute it by Preaching and working Miracles Quest Quest Whither were they sent to Preach Answ Answ The particular Towns or Villages are not named by the Evangelists but it appeareth Matth. 10. 5. that they were not sent to the Gentiles or Samaritanes but to the Jews onely The reason whereof was because the due time appointed for the Calling of the Gentiles was not yet come till after Christ's Ascension for although our Saviour after his Resurrection gave them their general commission to Preach to all Nations Matth. 28. 19. yet they were not to put it in execution till after his Ascension into Heaven and not presently after his Ascention for they were first to Preach unto the Jews and then being rejected of them to turn to the Gentiles Act. 13. 46. Here then the Evangelist speaketh of our Saviour's first sending of them to the Jews to Preach to them and to work Miracles among them Quest Quest Why did he not send them to Preach among the Jews Answ Answ That by their Preaching and Miracles they might stir up the Jews to believe in Christ and to imbrace him as the true Messiah therefore Matth. 10. 7. they are commanded as they went to Preach saying The Kingdome of Heaven is at hand that is the true Messiah is come and the manifestation of his Spiritual Kingdome and Government in the Church is near upon fulfilling This therefore was the principal end of their sending now that they might thus stir up and move the people where they came to imbrace and receive Christ as the true Messiah And to the same end also were those seventy Disciples afterward sent forth Luke 10. 1. Observ 1 Observ 1. In that our Saviour Christ himself in his own person did call and send forth his Apostles to Preach this sheweth one special priviledg which the Apostles had above all other Pastors and Ministers of the Church they were immediately sent of Christ receiving commandment from his own mouth to Preach as here and Matth. 28. 19. So also Paul though none of the Twelve was immediately Called and sent of Christ Act. 26. 17. and Gal. 1. 1. Whereas all other Ministers of the New Testament are Called and sent immediately by the Church receiving their Ordination from such as have Authority in it to ordain and send them For this cause the Apostles are called by this name because they were sent of Christ immediately Vse 1 Use 1. Hence gather the Infallible truth and certainty of the Doctrine of the Apostles which they have left unto the Church in their writing for that which they wrought is the substance of that which they had before Preached and that which they Preached they were Called and sent of Christ himself immediately to Preach it yea they were not onely immediately sent of him to Preach it but they also learned and received the substance of all that they taught from his own mouth and therefore they could not err either in their Preaching or Writing of that Doctrine or any part of it This therefore must strengthen our Faith in Believing and embracing the Doctrine of the Apostles as the Divine Truth and immediate Doctrine of Christ himself and cause us to yield obedience unto it as we would obey the Voyce of Christ himself if he did now speak to us on earth Use 2 Use 2. Seeing it was the priviledg of the Apostles to be immediately sent of Christ Hence it follows that their Office and Calling ceased with them and did not pass from them to others by succession for although other Ministers succeed the Apostles as Ministers of the Church of the New Testament yet not as Apostles They succeed them in the Office of Preaching the Word and Administring the Sacraments but not in the Office of Apostles in generall and absolutely not in the special Priviledges by which the Apostles differed from other Ministers of the Church as in their immediate Calling and sending in the Infallible assistance of the Spirit c. Therefore it is a gross and absurd errour of the Papists Teaching that the Pope succeedeth Peter in his Apostolicall Office and Authority and in the Infallible assistance of the Spirit so as he cannot err in his consistory when he sitteth Judicially to determine matters of Faith Observ 2 Observ 2. In that the Apostles are sent of Christ before they go to Preach we learn that none ought to take upon them the Office of Preaching or any other Ministerial Function in the Church till they be duly and lawfully Called unto it Rom. 10. 15. But of this see before Chapter 3. Verse 14. and Chapter 1. 3. Observ 3 Observ 3. In that the Apostles were sent of Christ to Preach We learn how all Ministers lawfully Called should be esteemed namely as the Embassadours or Messengers of Christ 2 Cor. 5. 20. Paul giveth that Title to himself and to Timothy whom he joyneth with himself in the beginning of that Epistle And though ordinary Ministers of the Church be not immediately sent of Christ as the Apostles were yet they are Called and sent by that Authority of the Church which is derived from the Apostles and so from Christ for as they were immediately sent of Christ so they afterwards Called and Ordained other Pastors and Elders in the Church to succeed them Act. 14. 23. And they being Ordained of the Apostles did afterwards Ordain and send others and so the power and Authority of Calling and sending Ministers being first conferred of Christ upon the Apostles hath bin derived from them to the Church in all ages since unto this day so as in this respect it may be truly said of all Ministers of the Church lawfully Called that they are sent of Christ and are to be taken and accompted as his special Messengers Use 1 Use 1. See then that Ministers of the Word and their Doctrine should be received with all due reverence and respect even for his sake that sendeth them This moved the Galathians to receive Paul as Christ himself Gal. 4. 14. Especially their Doctrine is to be regarded and Conscionably obeyed as the Message of Christ Use 2 Use 2. See that such as contemn the Ministers of Christ lawfully Called or reject their Ministry do contemn Christ himself Luke 10. 16. So much of the person sending the Apostles together with the Action of sending them Now follow the persons sent The Twelve That is the Twelve Apostles whose names we heard recited before Chapter 3. Verse 16. where we shewed a probable reason why our Saviour chose this number of Twelve and not more or fewer Now we must here call to mind that among these 12 there was one wicked man numbred Judas Iscariot branded with this mark of infamy that he betrayed Christ The reasons why Judas was chosen see before chap. 3. Observ Observ Here then observe that all Ministers of the Church which have a
Church but the truth is they are no Pastors before God but Wolves devouring and making havock of Christ's Flock The like also may be said of all unable negligent and unconscionable Ministers in our Church We have therefore great cause to pray unto God for the removal of such It followeth And He began to teach them many things See Luke 9. 11. Our Saviour did not onely pity the People in their necessity and misery being destitute of faithful Pastors but he doth withal relieve and help take by taking occasion to teach them himself Observ 1 Observ 1. It is not enough for us to have compassion on others in their spiritual miseries and necessities but we must shew our pity and mercy by relieving and helping them to our ability Not enough to pity such as are ignorant but we must shew our pity by instructing them Not enough to pity those that are in distress of Conscience but shew pity by ministring a word of comfort to them in season Not enough to pity such as live in their sins but shew pity by admonishing them and labouring to bring them to Repentance Jude ver 22. Have compassion on some c. And others save with fear pulling them out of the fire So 1 Thes 5. 14. We desire you Brethren admonish them that are out of order comfort the feeble minded c. Especially Ministers of the Word must shew mercy and pity to the Souls of their People committed to them by relieving and helping them in their spiritual necessities instructing the ignorant admonishing the disorderly comforting the distressed c. Use Use Reproveth the verbal and barren mercy that is in some who say they pity the case of such and such that are ignorant or live in their sins without Repentance c. but use no means to help them in their spiritual miseries but let them alone in them Such may talk of Mercy as they do but there is no true mercy in them so long as they shew it not by the fruits and effects of mercy to the Souls of others Jam. 3. Wisdom from above is full of Mercy and good Fruits Mercy and fruits of mercy cannot be separated If one should see another in bodily necessity and misery as Hunger Thirst Nakedness Poverty c. and should say I pity such a one and yet use no means to help him though it be in his Power what mercy were this yea rather what cruelty were it So it is not mercy but cruelty to the Souls of others to say we pity them and yet not to help them if it lye in our power Observ 2 Observ 2. He taught them many things Because he saw much people assembled and that they shewed their earnest desire of teaching by their forwardness in coming to hear him therefore he took the more pains in giving them a large Sermon Whence observe that the forwardness of the People in coming to the publick Ministry and in shewing their desire of profiting should incourage Ministers to take the more pains and to be the more diligent in Teaching c. See Matth. 5. 1. The Reason is because the more forward the People shew themselves the more hope there is of doing good by the Ministry of Pastors Vse Vse See how the People may best encourage their Pastors to be diligent and painful in their Calling even by their own forwardness to come to the Publick Ordinances and care to profit by them Mark 6. 35 c. unto 45. And when the Day was now far spent c. Octob. 7. 1621. IN the former Verse the Evangelist mentioned the first part of our Saviour's employment in the Desart of Bethsaida which was his Preaching there unto the People which assembled to Him Now from the 35 to the 45 Ver. he setteth down the second part of his employment in that Desart namely the working of a great Miracle there by feeding five thousand Men besides Women and Children with five Loaves and two Fishes This Miracle is recorded by all the Evangelists In the story of this Miracle consider three things 1. The time when it was wrought implyed in the first words of the 35 Ver. When the Day was now far spent 2. The Antecedents or Occasions of the Miracle which went before it unto Ver. 41. 3. The Miracle it self and manner of working it Ver. 41 42 43 44. Touching the Circumstance of time When the Day was far spent See Matth. 14. 15. This is noted by the Evangelist as the particular time of the Day in which the Apostles came to Christ to speak to him to send away the People to provide themselves Victualls in the Country and Villages round about because they were now hungry and had nothing there in the Wilderness to eat as the words following do shew And presently upon this motion made by the Disciples unto Christ he took occasion to work this Miracle so that these words do not onely shew the time of the Disciples coming and making the motion unto Christ to send away the People but also the time of his working the Miracle Observ 1 Observ 1. See here the great zeal and forwardness of the People to hear our Saviour and to see his Miracles in that they did not only flock unto Him into the Desart on foot but were content to hold out and continue with Him so long to hear Him even all the Day till it was neer to Night This must teach us to shew the like zeal and forwardnesse not onely in coming duly to the publick Ordinances of God as the Word and Sacraments but also in being content to hold out and continue in hearing the Word and receiving the Sacrament and be willing and glad to bestow much time in these holy Exercises Matth. 15. 32. Our Saviour saies The People had continued with Him three Dayes c. Act. 20. 7. The People of Troas were content to hear Paul till Mid-night Observ 2 Use This reproveth such as are so soon weary of the publick Exercises of Religion and God's Worship that if the Minister do but exceed his ordinary time a little they begin to sit on thorns c. This shews little love to the Word and Sacrament c. Use Observ 2. In that our Saviour though he knew the People's want at this time that they were hungry and had not wherewith to satisfie themselves yet he doth not presently supply their necessity by this Miracle but deferreth it long even till it was almost Night Hence gather That it pleaseth the Lord sometimes long to defer the helping and supplying of his Servants in their outward necessities suffering them not onely to be in want of outward means and provision for sustenance of this Life but to be in great want and to be brought into great straights and distresses before he help them For so it was with this People which followed Christ They were not onely in want of Provision of Meat and Drink but in great and extream want being Wilderness
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
time of Persecution for the Gospel both in antient and latter Times of the Church So in Queen Maries Reigh though many lost their Lives for Christ and the Gospel yet divers others did for the saving of their Lives either deny or dissemble the Truth when they were called to confesse the same before the Enemies of it Let us by these and the like Examples be moved to fear and take heed of this dangerous sin of preferring our bodily Lives before the profession of Christ and the Gospel Let us beware of seeking or going about to save our Temporall Life by denyall of Christ or of the Gospel or of any part of the Truth of God at such time as we are called to profess it Though we may seek the safety of our bodily Life by all lawful means yet not by unlawful not by denying Christ or his Word or by refusing to confesse the same when we are thereunto called Then we must contemn our Lives yea lose a hundred Lives if we had them c. Therefore take heed of so doing consider the danger that will follow This is the way to hazzard yea to lose the eternal life and happinesse of our Souls and Bodies in Heaven Be not so foolish therefore as to adventure so great a loss for so small a gain to hazzard eternal Life for this Temporal Life c. He were a foolish Marchant who would adventure the losse of a thousand pounds for a Commodity not worth a hundred pence So here c. Use 2 Vse 2. See how such deceive themselves who think to do good to themselves and to provide for their own welfare and happinesse by denying or not confessing Christ or his Truth when they are thereunto called thereby to save their bodily Lives For the Truth is They are here in their own greatest Enemies doing themselves the greatest hurt that may be and providing worst for themselves of all other For to gain a Temporal Life for a short time they deprive themselves of eternal Life to escape Temporal Death of the Body they bring upon themselves eternal Death of Soul and Body in Hell Thus by seeking to save their Life by unlawful and sinful means they lose it and by seeking to escape Death they run into it Now followeth the second Reason used by our Saviour to perswade Christians to take up their Cross in Death or by dying or laying down their Lives for Christ's sake which is taken from the great Benefit or Reward promised to all such as do so in these words But whosoever shall lose his Life for my sake c. The meaning Whosoever shall lose his Life That is shall be content and willing to part with the Temporal Life of his Body or to be deprived of it For my sake That is For my Glory and for profession of my Name And for the Gospel's sake That is for the profession of the Gospel and in defence and maintenance of the truth of it By the Gospel understand the Doctrine of eternal Life and Salvation preached by Christ himself in his own Person upon Eâ—â—th and commanded by him to be preached afterward by his Apostles and other Ministers of the Church to the end of the World The same shall save it That is he shall not onely recover again his bodily life at the Day of generall Resurrection but shall also be partaker of eternal life of Soul and Body in my heavenly Kingdom Observ 1 Observ 1. It is the Duty of all good Christians to be content to lose and part with their bodily Lives for the Name of Christ and profession of the Gospel whensoever God calls them so to do This is the Duty which our Saviour here commendeth and unto the practise whereof he perswadeth all Christians by promising a great Reward to such as do it viz. Eternall Life So in other places also he requireth this as a Duty at the hands of Christians Luke 14. 26. If any come to me and hate not his Father Mother c. yea and his own Life also he cannot be my Disciple Not that he must simply hate his Life but in comparison of Christ and so as to be willing for his sake to part with it See also ver 33. Example of this in Peter Luke 22. 33. Lord I am ready to go with thee to Prison and Death And though he failed in performance of what he professed yet it is enough to shew that he thought it his Duty to dye for Christ So Paul Acts 21. 13. Rev. 12. 11. They loved not their lives unto the Death This hath also been practised by sundry Saints and Martyrs in all Ages of the Christian Church which shews They thought it to be their Duty The Apostles Stephen Justin Martyr Cyprian c. And the Martyrs of latter times Quest Quest When is a Christian called of God to part with his bodily Life for the profession of Christ and the Gospel Answ Answ When the case so standeth That he cannot retain or keep his Life in safety without denyal of Christ or of the Gospel or without concealing or dissembling of some part of the Truth and Doctrine of Christ at such time as he is called to confesse the same As in time of Persecution if one be called before Authority and required to deny Christ or the Gospel under pain of the losse of his Life or to confesse any part of the Truth of the Gospel with the hazzard of his Life Thus were the Martyrs in all Ages called to part with their Lives for the profession of Christ and of the Gospel And in like case it is the duty of all Christians willingly to forgo their Lives for Christ and the Gospels sake Reas 1 Reas 1. The Glory of Christ ought to be more dear and pretious to us than our own Lives Now by professing Christ and the Gospel we glorify the Name of Christ Ergo for this professions sake c. Acts 20. 24. Reas 2 Reas 2. Christ himself was content to lose and part with his bodily Life for our sakes thereby to work our Redemption and Salvation Joh. 10. 15. I lay down my Life for the Sheep Ergo. Reas 3 Reas 3. Examples of the Saints and Martyrs Vide supra Vse 1 Use 1. See here again how hard it is to be a good Christian in practise For how hard is this To lay down our Lives for Christ and the Gospel c Vide Supra the general Doctrine Use 2 Use 2. Teacheth us not to be too much in love with this Temporal Life of our Bodies nor to set our Hearts upon it but to use and enjoy it and all things of this Life as if we used them not Seeing we must part with this Life for the Name of Christ and profession of the Gospel whensoever we shall be thereunto called Now this we can never do so long as our Hearts be too much set upon this Life Therefore take heed hereof Matth. 6. 25. Take no thought for your
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
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 â—o 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
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 Sâ—irit 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
Place Calling or Office in the Church forasmuch as no outward Calling or Office can exempt any man from Errour but to build our Faith and Religion only upon the written Word of God which is the Word of Truth and cannot deceive or lead us into Errour Observ 4 Observ 4. In that the ground and cause of this Errour of the Scribes was their mis-understanding of that place of the Prophet Malachy before alledged hence we are taught what is one main cause of all Errours and corrupt Opinions of men in matters of Faith viz. The Ignorance or misconceiving of the true sense of the Scriptures See this handled Chap. 8. 28. Mark 9. 12. And he answered and told them Eliasverily cometh first c. Nov. 19. 1626. IN this Verse and the next is laid down our Saviour's Answer to the Question of the three Disciples propounded to him in the former Verse touching the Opinion and Doctrine of the Scribes conceâ—ning the coming of Elias before the coming and manifestation of the Kingdom of the Messiah In which Answer our Saviour resolveth the doubt moved by the Disciples and withal discovereth and confuteth the Errour of the Scribes The Answer consisteth of three parts 1. A Concession or granting of that to be in some sort true which the Scribes taught touching the coming of Elias that he was indeed to come before the Messiah 2. A further declaration or shewing both of the end of Elias his coming or what he should do at his coming He should restore all things And also what he should suffer or what ill entertainment he should find in the World at his coming namely that he should suffer such abuses at the hands of wicked men as Christ himself was to suffer according to the Scriptures 3. A plain discovery and confutation of the Errour of the Scribes teaching and holding that Elias was not yet come c. This our Saviour confuteth by avouching that he was already come and had suffered c. Of the first He answered and told them c. Though the Disciples in moving the former Question discovered much Ignorance and Weakness yet our Saviour beareth with them and gently answereth them shewing himself ready and forward to resolve and satisfy them in the matter they doubted of Elias verily cometh first q. d. It is true in some sense which the Scribes say and I grant it to be so as the Prophet Malachi fore-told that Elias ought indeed to come first that is before the coming of the Messiah Here note that our Saviour doth not speak of Elias in that sense as the Scribes did in affirming that he was to come before the Messiah For the Scribes understood this of the coming of the Prophet Elias himself in his own Person to live upon Earth again but our Saviour under the Name of Elias understandeth John Baptist the Fore-runner or Harbinger of Christ even as the Propet Malachi also doth Chap. 4. 5. before alledged calling him by the Name of Elias and affirming that this Elias that is to say John Baptist ought indeed to come before the Messiah That this is our Saviour's meaning is plain and clear Matth. 17. 13. where it is expresly affirmed by the Evangelist that the Disciples understood our Saviour's words in this sense viz. That he did not speak of Elias himself in his own Person but of John Baptist whom he called by the Name of Elias So also Mat. 11. 14. All the Prophets and the Law prophesied till John And if ye will receive it this is Elias which was for to come Quest Quest. Why doth the Prophet Malachi in the place before alledged and our Saviour in this place call John Baptist by the Name of Elias Answ Answ This Name is given to John in regard of the resemblance and likeness that was between him and Elias in sundry things As 1. In excellency of gifts and graces of the Spirit in which John Baptist resembled Elias in which respect it is said Luke 1. 17. that he should go before the Lord in the Spirit and Power of Elias Especially John resembled Elias in his great and fervent Zeal for God's Glory for as Elias was zealous for the Lord of Hosts 1 King 19. 10. and testified his Zeal by reproving Sin and setting himself against it even in the highest Persons as in King Ahab and â—esabell his Wife so also did John shew his fervent zeal in like manner by reproving sin plainly in the greatest Persons as not only in the Pharisees and Sadduces which came to his Baptism but also in Herod himself and Herodias his Wife 2. John resembled Elias in this that as Elias living in a very corrupt Age of the Church waâ— a special Instrument and means of reforming the abuse and corruptions reigning in those times and of restoring the decayed state of Religion so also John Baptist was stirred up of God in very corrupt times of the Church and was appointed as a special means of restoring the corrupt and decayed state thereof as appeareâ—h by the words immediately following this Text. 3. John resembled Elias in the manner of his outward Life and Conversation amongst men viz. In the strictness and austerity of it and particularly in his very Diet and Apparel As Elias was a man of a strict and spare Diet as may appear 1 King 19. 6. so was John also for his Meat was Locusts and wild-Hony And as Elias was cloathed in a hairy Garment in which respect he is said to be a rough or hairy man and was girt with a Girdle of Leather 2 King 1. 8. so also was John Baptist cloathed with Camel's haire and had a Girdle of a skin about his Loyns as we heard Chap. 1. Again as Elias lived for a time in the Wilderness whither he was forced to fly for his life being persecuted by Jesabel so likewise John Baptist both lived and preached in the Wilderness of Judea as we heard Chap. 1. 4. Lastly as Elias was hated and persecuted by Ahab and Jesabel and suffered much at their hands for his zeal and faithfulness in his Ministry so also did John suffer much for the same cause being hated of Herodias and imprisoned and put to death by Herod Now further when it is said here that Elias that is to say John Baptist was not onely to come but to come first This is to be understood in respect or relation to the time of Christ's Birth or coming into â—he World that John was to come before him in time that is to say to be born and to live on Earth before Châ—ist for the space of six Months as appeareth Luke 1. 26. 36. as also to exercise his Ministeriall Office of Preaching and Baptising some space of time before Christ himself Quest Quest Wherefore or to what end was John Baptist appointed to come before Christ that is to be born and to preach before him Answ Answ That he might be as a Harbinger to prepare the way for Christ that
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 adversaâ—ies 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 coâ—â—endable 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 steâ—d hereof do by their silence
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 â—reed 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 proâ—ess 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
they may even suck in Piety with their Mothers Milk Prov. 22. 6. Train up a Child in the way that he should go and when he is old he will not depart from it 2 Tim. 3. 15. Timothy learned the Scriptures from a Child Psal 58. 3. The wicked are said to be estranged and to go astray from God even from their Mothers Womb and as soon as they are born On the contrary we should labour to make our Children Religious and to bring them to Christ as soon as they are born so far as lyeth in us c. Much more then afterward when they come to more years and discretion c. Observ 2 Observ 2. It is probable that the Parents of these Children being of the common sort of people did not yet certainly know or believe Christ to be the Son of God or true God but onely were perswaded that he was some great Prophet and holy man of God who had power from God to work Miracles c. and therefore they thought his Prayers would be very effectual for their children which moved them to desire the same which may teach us that we should desire and crave the Prayers of such persons as are of eminent gifts and place in the Church both for our selves and for such as belong to us as our children friends c. especially in time of affliction and distress when they have most need of others Prayers as in bodily sickness c. Jam. 5. 16. The fervent Prayer of a Righteous man availeth much Use Use For reproof of such as shew so little desire of the Prayers of such as are eminent for their place or gifts no not of their own Pastors in time of sickness or in the sickness of their children not so much as sending to the Minister nor craving the help of his Prayers c. Now followeth the fact of the Disciples They Rebuked those that brought them Reproved them for bringing their young children to Christ to be touched by his hands and prayed for Quest Quest Why did the Disciples thus reprove them Answ Answ It is probable that the reason moving them hereunto was this That they thought it a thing unfit for Christ Jesus the Son of God their Lord and Master to be interrupted and troubled with such little children or Infants brought unto him especially at such time as he was imployed in the serious and weighty duties of Preaching and working Miracles for confirmation of his Doctrine It may be also they thought it some disparagement to the person of Christ and consequently to themselves also being his followers to be troubled with this small and leight matter as it seems they judged it of putting his hands upon young Infants and blessing them Now in this reproof the Disciples were very faulty and much to blame as appeareth by our Saviour's great displeasure conceived against them for it as also by his words thereupon uttered to them They might perhaps intend well herein but they did not go upon a good ground but upon a false and erronious supposition neither were they well advised but rash and inconsiderate in this action They might herein have a zeal of God as the Apostle sayes but not according to knowledg c. Observ 1 Observ 1. The best Christians are not wholly priviledged or exempted from errour either in Judgment or practice but are subject to errour in both So were Christ's Disciples here in this matter of reproving and hindring those that brought young Children to Christ and yet these Disciples were the best Christians then living upon earth So before we heard chap. 9. 38. they erred and offended in forbidding him that cast out Devills in Christ's name yea Peter himself one of the chief Apostles erred grosly before that time in taking upon him to blame or rebuke Christ himself for saying That he must suffer death c. chap. 8. 32. So as other times also both he and the rest discovered their errors both in their Judgment and Practice and that not onely before Christ's Ascension but even afterward when the Holy Ghost was sent upon them in a more full and plentifull measure yet still they were subject to errour both in Judgment and Practice and so did err accordingly sometimes Act. 10. 14. Peter did err in his Judgment touching the legall distinction of clean and unclean beasts and birds taken away by the death of Christ And Gal. 2. 11. he erred and was justly reproved by Paul for his dissimulation in conforming too much to the Jewish Ceremonies Here note that this is to be understood of the Apostles Judgment and Practice as they were private persons and in respect of their private carriage and conversation for otherwise as they were Apostles and in execution of the publick Office of Preaching the Gospell and in writing the Scriptures of the New Testament they neither could nor did err Now if this be true of the Apostles that they were not priviledged from errour c. much more of all other Christians though of never so excellent gifts or place in the Church Rom. 3. 4. Let God be true but every man a lyar And Jam. 3. 2. In manythings we offend all Use 1 Use 1. To condemn the pride of Antichrist the Pope of Rome who arrogateth this priviledg to himself to be free from errour at least from Judicial determining of an errour in his Consistory as he is Pope But this was the priviledg of the Apostles onely not to err in that office therefore not communicable to the Pope who is no Apostle nor any true successor of the Apostles in that Office though he falsly claim so to be Vse 2 Use 2. See by this that we are not to tye our selves absolutely to the examples of others in matters of Religion either for matter of opinion or matter of practice not to build our Faith or our Practice upon men seeing the best are subject to errour but upon the written Word of God which is the fountain of all Divine truth and free from all errour As for mens Opinions and Practices they are so far onely to be followed as they agree with the Word of God 1 Cor. 11. 1. Be ye followers of me as I also am of Christ Use 3 Use 3. This should teach men of the best knowledg and gifts in the Church not to trust too much to their own Judgment in matters of Religion nor to be too confident in their own Opinions but still to submit themselves to the tryall of the Word of God searching the Scriptures from time to time to find out the truth and to inform themselves better in all matters doubtfull and questionable remembring that the best are subject to errour even the Pastors and Ministers of the Church are to do this and much more such as are of meaner place and gifts c. Observ 2 Observ 2. Here we see that the common sort of people which came unto Christ and brought their Children to him were in
this matter of founder judgment and did see the truth more clearly than the Apostles themselves whence observe that sometimes men of meaner gifts and place in the Church may see the truth and judg better in matters of Religion then those of greater gifts and place Joh. 3. 8. As the Wind bloweth where it listeth c. So doth the Lord give his Spirit of illumination when and to whom he pleaseth to open their eyes to see the truth in matters of Religion Luke 10. 21. I thank thee O Father c. that thou hast hid these things from the wise and prudent and hast revealed them unto Babes c. Joh. 7. 48. The common people saw Christ to be the Messiah and believed in him when the Pharisees and Rulers did â—ot Vse Vse This must teach us not to contemn the Judgment of the meanest Christian in matters of Religion but to hearken to it and be ruled by it so far as it is agreeable to the Word of God Observ 3 Observ 3. This reproof of the Disciples could not chuse but be a great tryall to the Parents of these little Children and a means to discourage and hinder them if they would be hindered in this good work of bringing their Children to Christ in that their commendable practice was thus blamed and condemned by such as were so near unto Christ This may teach us that we are to look for discouragements at the hands of others in good duties yea sometimes at the hands of such as are of eminent place and authority in the Church who should rather encourage and further us in such duties Cant. 5. 7. when the Church had lost the comfortable presence of Christ for a time and did thereupon carefully and diligently seek after him to find him again it is said the watchmen of the City which are the Ministers of the Church who should have helped her to find Christ meeting with her did smite and wound her and take away her vail Thiâ— being so it shews what need there is for us to be armed before-hand with courage and resolution in practice of good duties lest otherwise we be daunted therein if we meet with discouragements and opposition from others especially from such as are of any eminent place in the Church for we shall find this to be no small tryall therefore great need have we to prepare for it that we may bear and go through it and not be discouraged thereby or hindered in well-doing A man that is wife for the World if he undertake some matter which he thinks will be greatly for his benefit and do suspect that some or other will go about to oppose or hinder him he will arm himself before-hand with a resolution not to be discouraged c. So should we c. Mark 10. 14. But when Jesus saw it c. May 11 1628. OF the fact of those that brought their little Children to Christ to be blessed or prayed for we have heard as also of the fact of Christ's Disciples blaming or reproving such as brought them Now follows the carriage of our Saviour in this case both toward his Disciples and toward the little Children Touching his carriage towards his Disciples two things are set down 1. That when he saw it He was much displeased 2. That he shewed his displeasure by his words uttered to them willing or commanding them to suffer little Children to come unto him and not to forbid them yielding a reason hereof because Of such is the Kingdome of God Of the first He was much displeased Or had indignation at the fact of the Disciples in reproving such as brought the Children to him The cause of his great displeasure was the greatnesse of the fault and offence of the Disciples in this rash and unadvised action of blaming those that brought the Children to Christ whereby they did as much as lay in them both hinder the good of the Children depriving them of the benefit of Christ's blessing and Prayers and also discourage the Parents in that good work of charity and mercy to their Children Anâ— this fault of the Disciples was also the greater because our Saviour not long before testified his love to little Children by calling such a one to him taking it in his arms and setting it in the midst of them as a pattern of humility as we heard chap. 9. 36. Observ 1 Observ 1. That it is lawfull and fit for us to be offended and displeased at the sins of others whereby they dishonour God This is a good and holy kind of anger or indignation which was in our Saviour Christ as we see here and chap. 3. 5. He looked angerly upon the Scribes and Pharisees c. It hath also been in other the best Saints of God and is commended in them in Scripture In Moses Exod. 32. 19. when he saw the Israelites dishonour God by the Idolatrous Calf his anger waxed hot c. In Nehemiah chap. 5. 6. when he heard the cry of the poor c. In Paul Act. 17. 16. his spirit stirred within him c. Ephes 4. 26. Be angry and sin not To be understood of this lawfull and holy anger conceived against the sins or others c. Reason Reas This kind of displeasure or indignation against the sins of others is a part of that zeal for Gods glory which is required to be in us for zeal is a mixt affection consisting partly of grief for the sins of others as in David Psal 119. 136. Rivers of waters run down my eyes c. and partly of indignation or displeasure against others sins Use 1 Use 1. To condemn the want of this holy affection of anger and displeasure against the sins of others in many Christians yea in the most There is much carnall and sinfull anger in them but little or no holy indignation against sin when they see or heart that God is dishonoured by the sins of others as by swearing drunkennesse profanation of the Lords Day c. their spirits are not stirred in them If themselves be wronged or abused never so little they can soon be moved to displeasure yea they can be hot as fire in their own cause when the matter toucheth themselves but in the cause of God they are cold as Ice not affected with it they take it not to heart which shews want of love to God and of true zeal for his Glory And if ever there were cause to complain of this want surely now in these evill and declining times For who is there now almost to be found like unto Elias zealous for the Lord of Hosts c. Vse 2 Vse 2. To stir us up to labour for this good and holy kind of anger or displeasure against the sins of others which was in our Saviour Christ and hath been in other the best Saints of God and seeing it is a part of that holy and Religious zeal for Gods glory which ought to be in us and must be in
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 Hypocriâ—y 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 â—in 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 Fâ—br 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
over their Subjects that is to say any external tempoâ—al or worldly Dominion c. over the bodies goods or outward estate of others but to content themselves with that spiritual power and authority committed to them in respect of the souls and consciences of men which power conâ—isteth in the dispensing of the Word and Sacraments and in the use and exercise of the spiritual discipline of the Church c. 1 Pet. 5. 2 3. Feed the flock of God which is among you taking oversight thereof c. not as being Lords over Gods heritage c. Use Use To condemn the practice of the Pope and of his Popish Clergy usurping a tempoâ—all and externall power and jurisdiction over the Church of God and over the Pastors and Ministers of the Church flat contrary to this prohibition of our Saviour given to his Apostles and in them to all other Ministers of the Ghurch Mark 10. 43 44 45. But whosoever will be great among you shall be your Minister c. July 12. â— 1629. OUr Saviour having dehorted and disswaded his Disciples from the sin of Ambition in seeking after worldly honour and preheminence one above another by the example of the Rulers of the Gentiles who affected such honour and preheminence above others Now on the contrary he exhorteth them to the practice of true humility in submitting themselves as servants one to another and this he presseth upon them by his own example and practice Where 1. Consider the exhortation it self Verse 43 44. 2. The Reason enforcing it or Motive so to submit themselves c. From his own practice Verse 45. Whosoever will be great among you Whosoever desireth to be truly great and honorable or eminent among you viz. in God's accompt and in the accompt and estimation of his true Church shall be your servant Or Let him be your servant as it is Matth. 20. 26. for the future tense of the Indicative is put for the Imperative Mood by an Hebraism as it is oftentimes The meaning is Let him humbly submit himself to do the meanest duty or service to his fellow-Disciples in way of procuring and furthering their good And whosoever will be chief c. The same thing in effect is again pressed in other words by our Saviour to shew the weightiness of the matter and the more to affect and move the Disciples to obey his Admonition or Exhortation shall be servant of all Or Let him be servant of all Note That in these words our Saviour seemeth not-only to exhort his Disciples to the practice of humility towards one another but withall to intimate unto them the nature and quality of their Apostolical Office and Function unto which he had called them and how they ought to carry themselves in execution of it viz. as Ministers and servants unto the Church and People of God in way of procuring the good of others For having before forbidden them to usurp or take upon them any such temporal power and authority as the Magistrates and Rulers of the Gentiles did then exercise over their Subjects Now on the other side he puts them in mind of the nature and quality of that Apostolical Office and Function in the Church unto which he had called them that it was a Ministery and service rather than a dominion or Lordship c. Observ 1 Observ 1. That one good remedy and means to resist and reform any sin or corruption in our selves is to strive to the practice of the contrary grace and vertue c. Observ 2 Observ 2. The only and best way to attain unto true honour and dignity before God and in the accompt of the Church of God is to humble and abase our selves c. Observ 3 Observ 3. How far we ought to submit and humble our selves one towards another or towards others for their good so far as to become servants to them being content to do any duty or service to them though never so mean for the procuring and furthering of their good c. See these three first Observations before Chap. 9. Verse 35. Observ 4 Observ 4. In that our Saviour directs this Exhortation to his 12 Apostles being Ministers of the Church hence gather That of all other Christians especially the Pastors and Ministers of the Church ought to practise true humility in submitting themselves both one towards another and towards all others in the Church of God As they of all others should be farthest from ambitious aspiring to worldly honour as we heard before so they should of all other be foremost in practice of true humility being patterns of it to others as in all other holiness of life 1 Tim. 4. 12. So was Paul Act. 20. 19. he served God with all humility of mind c. and 1 Cor. 9. 19. He made himself servant to all c. 1 Tim. 3. 6. A Bishop or Pastor may not be a Novice in Christianity lest he be puffed up with pride c. which shews that a Minister should be far from pride and on the contrary should be eminent in the grace of humility Observ 5 Observ 5. The nature and quality of that Office and Function to which all Pastors of the Church are called it is a Ministery and Service not an outward Dominion or Lordship They are not called to exercise such a Lordship in the Church or over it but to serve the Church by execution of their Ministerial Office Act. 1. 17. the Office of the Apostles is called a Ministery much more is this true of the Office of all other Pastors of the Church Hence also they are called Ministers 1 Cor. 4. 1. Let a man so account of us as of the Ministers of Christ c. and 1 Cor. 3. 5. Who is Paul and who is Apollo but Ministers by whom ye believed c. Vse Use See the pride and hypocrisie of the Pope or Bishop of Rome professing himself to be a Pastor of the Church and calling himself Servant of God's servants and yet refusing to carry himself as a true Minister or servant of the Church refusing to do service to the Church by execution of the Ministerial Office of a Pastor in preaching the Word and administring the Sacraments c. And instead hereof usurping an absolute dominion over the Church both in things spiritual and temporal taking upon him to make Laws binding the conscience c. Thus he is in Name and Title a Servant of the Church but indeed and truth carrieth himself as an absolute Lord of the Church exercising a tyrannical power and jurisdiction in and over the same It followeth Verse 45. For even the Son of man c. The reason to move them humbly to submit themselves as servants one to another From his own example and practice who came into the world to this very end not to be ministred unto but to minister c. that is to do service unto others for their good An argument from the greater to the lesse So
them for a time yea for long time as he doth often yet at length in the due time appointed he doth certainly accomplish all his Promises Thus we see here that although the Promise made to David touching the Kingdom of the Messiah who was to come of his Seed was deferred for many hundred years yet now at length it was fulfilled in this Jesus of Nazareth who now rode in triumph into Hierusalem thereby shewing himself to be that King and Messiah who was to come of the seed of David Heb. 10. 23. God is faithfull who hath promised We may see this in other examples Though God did long defer the accomplishment of the promise of delivering the Israelites out of Egypt yet at length in due time he performed it So the promise of the Jews deliverance from Captivity in Babylon though deferred 70 years c. The promise made to Abraham being 70. years old touching a son was deferred till he was an hundred years old yet then it was performed So the promise to David that he should be King of Israel though long deferred yet c. Vse 1 Use 1. To comfort and stay our minds when we see the performance of God's promises made to us and to his Church to be long delayed yet not to be discouraged but still to wait upon God by faith hope and patience till he make good his Word which he will most certainly do in the due time appointed as being most faithful and true in keeping his Word c. We must not make too much haste to have God's Promises fulfilled to us nor limit him a time c. but wait on him till the time appointed For example He hath promised us deliverance in affliction yet if it be long before he deliver us at any time we must not cast away our hope or patience but live by faith knowing that yet a little while and he that shall come will come and will not tarry Heb. 10. Use 2 Vse 2. To strengthen our faith touching those Promises of God which he hath made to his Church for the time to come and which are yet to be fulfilled as the Promise of the Calling of the Jews and destruction of Antichrist the Promise of the Resurrection of our bodies and life everlasting c. Now followeth the second thing in the Description of the Kingdom of the Messiah The present or glorious manifestation of it The Kingdom which cometh Which is now gloriously revealed and manifested to us c. Observ Observ Although the glory of Christ's Kingdom did lye hid for the most part in the time of his abasement on Earth yet even then it was in some sort manifested at some special times as now by his solemn riding into Hierusalem as a King So immediately after by his driving of the buyers and sellers out of the Temple yea at the very time of his suffering when he was in the greatest abasement yet some glimpse of his Kingly glory appeared even against the will of his enemies As when they put upon him a Scarlet Robe and a Reed in his hand for a Scepter and a crown of thorns on his head c. So when this Title was written over his head upon the Crosse Jesus of Nazareth King of the Jews c. Use Vse To strengthen our faith in the Person of Christ and touching his Office of Mediatour that he is the only Messiah and King of the Church c. And therefore to yield all due subjection and obedience unto him as to our absolute King and Soveraign But of this before Observ It followeth In the Name of the Lord Observ See here again the truth of that before observed viz. That Christ Jesus did not take upon him his Office of Messiah of himself but by authority from God being called and appointed of God to the administration of Justice Therefore his Kingdom is said to come in the Name of the Lord. Verse 11. And Jesus entred into Hierusalem c. Hitherto of our Saviour's triumphant manner of riding to the City of Hierusalem Now in this 11th Verse the Evangelist doth mention his entrance into the City and into the Temple and what he did there c. The Particulars to be considered are these 1. His entring into the City 2. His going into the Temple the chief and principal place of the City 3. What he did or how he carried himself being in the Temple He looked round about upon all things 4. What he did afterward viz. That when Even was come he went out unto Bethany with the Twelve Of the first Jesus entred into Hierusalem The meaning is He rode into the City upon an Asse in that solemn triumphant manner before described accompanied with his Disciples and the people both before and after him crying Hosanna c. Where note That although he had at sundry times before been at Hierusalem yet he never before entred or came into the City in this solemn manner as now he did The reason whereof we have heard before As for the ends of his coming now to Hierusalem they will better appear by that which followes in the History of the Evangelist And into the Temple This was the chief place of Note in the City being the place of God's publick and most solemn Worship unto which the Lord did then tye his presence in a peculiar manner above other places insomuch that when they prayed in other places yet they were to turn their faces toward the Temple at Hierusalem as may appear 1 King 8. 29. and Dan. 6. 10. Therefore Matth. 21. it is called the Temple of God because it was the most solemn place appointed for Gods Worship To this place our Saviour did now betake himself so soon as he came into the City as his usual manner was also at other times Vide posteà Verse 15. and Verse 27. Quest Quest Why did our Saviour go first into the Temple at this time Answ Answ 1. To shew that his Kingdom was not of this World that is not a Temporal or Civil Power or Government but Spiritual and Ecclesiastical rather Therefore though he came riding as a King into the City yet being come into the City he did not betake himself to the Tower of Sion where the King's Palace was neither did he go into the Common-Hall or publick place of Civil Judgment but he went into the Temple to shew that his Power and Authority did especially concern spiritual matters of the Church 2. To shew That his chief care was for the Church and for Religion and God's worship therefore he went first into the Temple the place of God's Worship that he might there take notice what was amiss and might reform it as he did afterward Verse 15. by casting out thence the buyers and sellers c. 3. Because the Temple was the most publick and known place of all the City much frequented by all sorts of people therefore he went into this place above all other where he might
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
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 displeaâ—ure 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 â—ength in their own Policies and practises so as they shall not be able to bring them to pass These Priests Scribes and Elders took craâ—ty 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 coâ—found 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 â—ord 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 â—unishment 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 wâ—sdom 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 wiâ—e 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
taught in the Gospel As these for example The Incarnation of the Sonne of God That he took flesh of a Virgin That by dying he overcame Death and Hell and Satan for us That there is no way to be saved but by faith in Christ That the faithful have most near union with Christ c. These are such mysteries as flesh and blood reveals not to us Reasons of this Doctrine Reas 1 1. The matter of the Gospel was hid in the secret Will and Counsel of God untill it pleased him in time to open and reveal it to the Church first more obscurely by the Prophets and then more plainly by John Baptist our Saviour Christ and the Apostles and if it had not been thus revealed we could never have known it at all Reas 2 Reas 2. The Doctrine of the Gospel is not at all known by Nature neither is there any help in Nature to conceive it no not in pure Nature before Man's Fall Adam himself before his Fall knew nothing of it The Law was known to him and written in his heart but not the Gospel And some general Points of the Law may yet be known by Nature even since the Fall but so cannot the Gospel Reas 3 Reas 3. The things contained in the Gospel are above the reach of mans reason and such as cannot be comprehended by it though they be not contrary to humane reason directly yet they exceed the capacity of it We cannot conceive them of our selves without the special illumination of Gods Spirit 1 Cor. 1. 23. The Preaching of Christ was to the Jews a stumbling block and to the Grecians foolishness Use 1 Use 1. To confute such as think these heavenly Mysteries of the Gospel easily learned but the contrary appears by many that are sharp-witted and apt to learn other matters yet in these Points of the Gospel are blind and hard to conceive them It is not therefore needless though some do foolishly think so for these things to be often taught and for the same Points to be again and again urged and insisted upon as occasion serveth This should not be grievous to Ministers and for the People it is a safe and sure way Phil. 3. 1. Use 2 Vse 2. Ministers had need in teaching to strive to make the Doctrines of the Gospel plain to their Hearers remembring that they teach Mysteries c. Vse 3 Use 3. Marvail not that so few understand and believe the Gospel seeing it is a hidden mystery to the natural man None can know it but those to whom it is revealed of God and he doth not reveal it to all as we heard before Use 4 Use 4. See what need we have to use all pains and diligence to come to the knowledg of these mysteries and especially to desire of God in prayer to open them unto us If David prayed God to open his eyes to see the wonderful things of the Law Psal 110. 18. How much more should we c. Quest Quest If the Doctrine of the Gospel be mystical How do we say against the Papists That the Scriptures which contain this doctrine are plain and easie Answ 1 Answ 1. We do not say That all things in the Scriptures are plain for some things are set down obscurely and darkly to stirr us up the more diligently to study the Scriptures therefore some particular places and sentences are darkly set down But this we hold 1. That all things necessary to salvation are plainly taught in Scripture 2. We hold That although all things needful to salvation be plainly set down yet they are not plain and easie to us to conceive but many things hard and difficult As for example That Christ being God took man's nature That he was born of a Virgin c. These things are plainly set down in Scripture But yet it is hard for us to conceive these mysteries But this difficulty is more in respect of our natural blindness than in respect of the Doctrines themselves 2. We say That the Scriptures are plain yet not to all but to such as diligently use the means to understand them and to such as are inlightned by the Spirit of God to see into them but to others they are hard and obscure which is the reason that sometimes a plain unlearned man understands the Scripture better than some learned Doctors My sheep hear my voyce c. Joh. 10. mystery of the Kingdom of God Doctr. 2. Here we learn further the excellency of this doctrine of the Gospel in that the matter of it is so excellent teaching us those things which concern Gods Kingdome both his Kingdom of Grace and of Glory especially in that it revealeth to us the way and means of attaining to Gods Kingdom of glory after this life Hence it is called the Gospel of the Kingdome and the Word of the Kingdome and sometimes the Kingdom of God as Matth. 21. 43. But of this Point before Chap. 1 14. Use Use Highly to esteem of this Doctrine of Gods Kingdom and of the Ministery and preaching of it accounting it our happiness that we enjoy it The greatest outward blessing which God bestoweth on any Nation which he favoureth Capernaum is said to be lifted up to Heaven because they had this mystery of Gods Kingdom preached unto them by our Saviour Christ So may it be said of us Let us therefore be truly thankful to God for so inestimable a blessing and shew our thankfulness by bringing forth better fruits of the Gospel then many of us have done as yet lest God take his Word from us for our contempt and unthankfulness So much of the first thing which our Saviour here teacheth his Disciples namely the reason why he was willing to interpret his Parables to them Now followeth the second thing which he teacheth them which is the reason why he did speak in Parables unto others that is to the Scribes and Pharisees and such as they were who are said to be Without The reason is contained Verse 11 12. In the words more particularly we may consider three things 1. The Persons to whom our Saviour spake in Parables Those that are without 2. His manner of Preaching to them In Parables All things done to them in Parables 3. The reason why he so spake to them which is twofold 1. That they might be left in their wilfull blindness and ignorance That they seeing might see and not perceive c. 2. That they might be left in their wicked and sinful estate and not be brought to true Repentance lest their sins should be forgiven them lest at any time they should be Converted c. To them that are without That is to such as are without the true Church not being true members of it For the understanding whereof know that there are two sorts of persons which are said to be out of the Church 1. Such as have not so much as outward Communion with the visible Church or people of God which profess his