Solomon How much more should we be content to go far to hear Christ in his Ministers c. 4. By being careful to come early and in due time to the Publick Ordinances and to this end rising early on the Sabbath-day especially the better to prepare our selves to come to the Church in time yea striving who shall be foremost If the wicked rise early to follow sin and strive who shall be foremost c. This People as we see here ran before on foot and made such speed that they came to the place where Christ was to come before him Use 1 Use 1. To reprove and shame the negligence and backwardness of many amongst us c. Vse 2 Use 2. To stir us up to more zeal and forwardness hereafter in resorting to the House of God to be partakers of his holy Ordinances the Word and Sacraments c. To this end 1. Consider the excellency and necessity of these Ordinances being the onely ordinary and principall means sanctified of God to work and encrease all Grace in us and to save our Souls c. 2. Labour for true love to these Ordinances such as was in David and in Job Chap. 23. 12. This will cause us to delight in them and to taste and rellish spiritual sweetness in them and then we shall hunger and thirst after them c. 1 Pet. 2. 2. Desire the sincere Milk of the Word c. If ye have tasted c. Hitherto of our Saviour's going apart with his Disciples into the Desert of Bethsaida and of the People's flocking thither to meet with him there Now in the next place the Evangelist sheweth how our Saviour was employed there for although it is likely that he withdrew himself thither to rest himself awhile as well as his Disciples as we have heard yet the People flocking thither to him so fast did not suffer him to rest or refresh himself long if he rested at all as appears by that which followeth Now the Employment of our Saviour in this Desert was two-fold 1. In preaching to the People which were assembled to him Ver. 34. 2. In confirming his Doctrine by the great Miracle of feeding so many thousands with five Loavs and two Fishes from Ver. 35. to 45. Touching the former consider three things 1. The occasion of his Preaching there When he came out he saw much People 2. The ground or cause moving him to preach to them which was his compassion with which he was moved towards them because they were as sheep without a Shepherd 3. The Preaching it self He began to teach them many things Touching the occasion it was the multitude of People which he saw to be assembled See ver 44. how many they were When he came out that is either out of the Ship in which he and his Disciples had passed over the Sea of Galilee or else out of some private House or other Place whither he had retired himself to rest Observ Observ See here that Ministers should take all good occasions and Opportunities of doing good to the People of God by their Ministry Our Saviour though he had now need of rest yet seeing much People assembled he takes occasion to preach to them yea to preach many things c. See this handled before Chap. 2. ver 2. I proceed to the ground or cause of his Preaching viz. That Pity and Compassion with which he was moved towards the People c. Where 1. Consider his Affection toward them He was moved with Compassion c. 2. The ground or cause of his Affection Because they were as sheep c. Moved with Compassion The word in the original doth signify great or tender compassion and pity when the Bowels do inwardly yearn with grief for others As sheep without a Shepherd This is spoken to shew the miserable condition of the People of the Jewes in our Saviour Christ's time that they were destitute of spiritual Pastors and Teachers which should have governed and fed them with spirituall food especially with the wholsome Doctrine of the Word of God Therefore our Saviour resembled them to silly sheep not able to govern themselves or to make shift for food or pasture for themselves and yet wanting a Shepherd to govern and feed them And in this comparison he seemeth to allude unto that place Ezek. 34. 5. where the Lord complaineth that his People were as sheep scattered because there was no Shepherd Quest Quest How is it said The People of the Jewes in our Saviour's time were Sheep without a Shepherd seeing they had many Priests Levites Scribes and Pharisees to be their Pastors and Teachers Mat. 23. 2. Answ Answ Though these did occupy the room and stood in place of Pastors having an outward Calling to be Teachers of the People yet our Saviour Christ accompts them as no Pastors for these Reasons 1. Because they were ignorant and unskilful to teach the People therefore our Saviour calls them blind Guides Mat. 23. and the blind Leaders of the blind 2. Because they were idle and negligent in feeding and teaching the People committed to them like those Shepherds Ezech. 34. who fed themselves and not the flock of God yea they rather devoured the flock like Wolves than fed them as good Pastors Mat. 7. 1. 3. Because though some did teach the People yet they taught them not the sound truth and pure Doctrine of the written Word but mingled it with their own foolish and superstitious Traditions Besides that they did corrupt and pervert the true meaning of the Scriptures with their false glosses and expositions as our Saviour sheweth against them Mat. 5. See also Mark 7. So much for Answer to this Question and in way of clearing the sense of the words Now to the Observations Observ 1 Observ 1. In that our Saviour was touched with the Affection of pity and compassion towards this People we gather that he was subject unto natural and humane Passions and Affections as Grief Sorrow Joy Fear c. He was not without such humane Affections but touched with them and sensible of them in Himself So Chap. 3. 5. He was moved with two Affections at once Anger and Grief So Matth. 26. His Soul was heavy c. and Hebr. 5. 7. the Apostle mentioneth his natural Fear of Death Use 1 Vse 1. This proveth unto us the truth of his humane Nature of which we have often heard before Vse 2 Use 2. It shews the lawfulness of these natural humane Affections and that it is not required of us to be without them as if they were in themselves sinful for then they should not have been in Christ but we are onely to look that we moderate our selves in them See Chap. 3. 5. Observ 2 Observ 2. See here the merciful nature and disposition of our Saviour Christ toward such as are in misery or necessity He is ready to pity them in their miseries and wants whether bodily or spiritual especially in their spiritual necessities as
maintain it and to clear their innocency against the unjust slanders and cavils of wicked ones Use 1 Vse 1. This is matter of great comfort and incouragement to all true Disciples of Christ that is to all true Believers and good Christians Though they may be slandered and evil spoken of without cause yea sometimes for well-doing yet there 's no cause for them to be dismaied if they consider that Christ Jesus their Lord and Master whom they serve is so ready to maintain their cause against their malicious Adversaries Know this if thy cause be good and that thou be falsly and unjustly charged or accused by others that are malicious and though thou be not able to cleer thy innocency yet rather than it shall not be cleered Christ himself will defend thy cause Object Object He is not now on earth to speak in my defence as he did for his Disciples Answ Answ Though he be not present with us in his humane Nature as with his Disciples yet by his God-head he is still present with us as he is with his whole Church and therefore ready to maintain thy righteous cause and if thou rely upon him and seek to him he will most certainly cleer thy innocency in due time and lay open the malice of thy Adversaries Therefore if thou be unjustly slandered be not impatient nor discouraged at it but commit thy self to Christ in Well-doing and he will defend thy cause Use 2 Vse 2. This also serves for admonition to wicked men to take heed they do not wrong good Christians by unjust slanders or false accusations for Christ himself will accompt this as a wrong done to himself and will defend their cause as his own and in defending their cause he will most certainly put their malicious enemies to rebuke and shame yea he will undoubtedly punish them severely in his wrath if they go on in this sin without Repentance See Matth. 18. 6. So much of this general Observation Now we come to such Instructions as do arise more particularly from the words And first I will speak of the manner of our Saviour Christ's alledging of David's Example in that he doth it by way of questioning with the Pharisees Whether they did never read what David did Observ Observ In that our Saviour asketh them whether they had never read what David did implying thereby that the cause of their errour was their Ignorance in the Scriptures either because they had not read this History in the Book of Samuel or else because they understood it not aright this may teach us that Ignorance of the Scriptures and of the true sense of them is the main cause of all Errours in Judgment both touching matters of Doctrine and Practise This was the cause of so many other gross Errours which the Pharisees and Scribes held as we may see by our Saviour Christ's confuting them Matth. 23. and elsewhere in the Evangelists even because they were ignorant in the Scriptures either not reading them diligently or at least not conceiving the true meaning of them whence it is that our Saviour so often calls them Fools and blind Guides So also Ignorance of the Scriptures was the cause of the gross Errours of the Sadduces Mark 12. 24. Are ye not therefore deceived because ye know not the Scriptures c. So also the cause of the Errour of the Disciples of Christ touching his Resurrection was their Ignorance of the Scripture Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken c. Reas 1 Reas 1. The Scriptures are the onely fountain and well-spring from whence all truth of Doctrine and Practice is to be drawn and derived therefore to be ignorant in them must needs be the cause of Errours in Doctrine and Practice Reas 2 Reas 2. The Scriptures are the onely Rule and Touch-stone by which all Truth must be tried and examined Therefore Ignorance of this Rule must needs be the cause of swarving from the Truth Vse 1 Use 1. See how great injury is done by the Governours of the Popish Church unto the common People by barring them from the ordinary use of the Books of Scripture and from the reading of them What is this but to muzzle and keep them in Ignorance of the Scriptures and so to lead them hood-winked into all kind of gross and dangerous Errours Chrysost Homil. 9. in Colos 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Use 2 Use 2. See the cause of so many gross and foolish Opinions which many amongst us in our Church do hold and maintain it is nothing else but their Ignorance of the Scriptures either because they read them not duly and diligently or else because they understand them not aright How many foolish and absurd Opinions are holden by ignorant people in many places Such as these for example That Faith is nothing but a man's good meaning That God is served by rehearsing the ten Commandments and the Creed instead of Prayers That the Sabbath is kept well enough if men and women come to Church and be present at Publick Prayers and at the Sermon though they spend the rest of the day either idly or profanely That the Sabbath is well enough sanctified by bare reading of Prayers and so much Preaching is needless That it is no hurt upon the Sabbath to use sports and pastimes because many do worse That it is lawful to swear in common talk to that which is true That in Religion it is best to do as the most do That it was a better World when there was not so much Preaching as now is That a man may make of his own as much as he can That such as are not book-learned need have no Knowledge in Religion These and many other the like absurd Opinions whence proceed they and what is the cause of them but Ignorance of the Scriptures If they did read the Scriptures duly and understandingly or did hear them read by others or were so diligent as they should be in hearing them opened in the publick Ministry it were impossible that such gross and foolish conceipts so contrary to the Scriptures should take place in them Use 3 Use 3. If we would be led into all truth of Doctrine necessary to Salvation taught in the Word of God and if we would be kept from running into the contrary grosse and dangerous Errours then labour for true and sound knowledge in the Scriptures and in the true sense of them Use all good means to this end 1. Befrequent and diligent in hearing the Scriptures unfolded in the publick Ministry 2. Search them diligently and often by private reading Joh. 5. 39. A notable and excellent means to gain and increase knowledge in the Word For this we have the example of that of the Eunuch Act. 8. 30. 3. Pray daily unto God to open our understandings to conceive the true sense of the Scriptures 4. Confer with others touching those things which we read and hear So
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
useth all means to hinder us from it so let us use all means to get it Especially these 1. Search the Scriptures which testifie of Christ Joh. 5. 39. 2. Come diligently to the publike Ministery of the Word by which Christ is plainly described and set forth to us as the Apostle sheweth Gal. 3. 1. 3. Pray unto God to reveal unto us the true and saving knowledg of his Son Christ Jesus As none knoweth the Father but the Son and he to whom the Son revealeth him Matth. 11. 27. So no man knoweth the Son but the Father and he to whom the Father will reveal him And here we must remember not to rest onely in a bare historical and general knowledg of the Person and Offices of Christ which wicked men and devils have but labour for an effectual knowledg of faith applying him and his benefits to our selves c. Vse 2 Use 2. See whose Instruments they are and by whom set awork who any way hinder others from the sound knowledg of Christ or to hold them in errours touching his Person or Office even the Devil's Instruments and Factors they are in this Such are the Papists who barr the common people from reading the Scriptures which testifie of Christ And whosoever they be among us that any way discourage others from reading the Scriptures or from frequenting the Word preached that they may learn Christ aright Observ 2 Observ 2. In that here is mention of so many different Opinions of Christ and yet all false and erroneous We may hence gather That howsoever there is but one truth in all matters of Religion which are questionable yet there are manifold errours by which men may swerve from the truth There is but one right way of truth laid out in the Word of God but there are many crooked and by-paths found out by Satan by which he leads men into errours heresie and false opinions There is but one true Faith and Religion which is from God but many false and counterfeit kinds of faith and religion in which Satan laboureth to hold men as at this day the Religion of the Turks Jews Papists Anabaptists c. all false Religions and in the mean time there is but one true Faith and Religion of Christ which we profess and know to be the truth Use Use See then how careful we had need be to know and learn the sound truth in all matters needful to salvation and to hold it fast when we have learned it to buy the truth and not to sell it again as Solomon speaketh Prov. 23. 23. we must be very careful hereof because there being but one Truth and manifold Errours and false Opinions in matters of Religion it must needs be a matter of much difficulty to search out and hold that one truth amidst so many errours and to walk with a right foot in that one true way not turning to the right or left seeing there are so many crooked paths to turn us out of it If a man be to travel a Way that hath many turnings he will be the more fearful of losing his way and the more careful to keep in it and to be still enquiring of such as know it So in matters of Religion there being but one true and right way we must be the more careful to know it and to walk in it To this end we must be diligent in searching the Scriptures in which the Lord hath plainly revealed all truths needful to salvation and pray unto God that he will by his good Spirit lead us into those truths Observ 3 Observ 3. Further in that not only Herod himself but the Jews also which lived under his Jurisdiction in Galilee did hold such grosse and absurd Opinions of Christ we may Observe That such as depart from the Word of God do usually run into grosse and absurd Errours in matters of Religion This was the cause that these Galilean Jews under Herod did run into these gross errours touching Christ that they did not keep themselves to the doctrine of the Prophets which had plainly foretold both the time and manner of the Messiah's coming therefore if they had kept them to those Prophecies they could not have erred so grosly touching Christ but they forsook those Prophecies at least the true sense and meaning of them and followed their own unwritten Traditions and hence grew those absurd opinions which they held So Mark 7. 8. our Saviour sheweth this to be the cause of the gross Errours of the Scribes and Pharisees both in judgment and practise because they laid aside the Commandment of God and held the Traditions of men as washing of pots and cups c. So Jer. 8. 9. They have rejected the Word of the Lord and what wisdom is in them As if he should say There can be no true wisdome or sound knowledg and judgment in them but they must needs run into foolish and absurd errours This also was the cause of the absurd Errours which the Sadduces held that they did not keep themselves to the Scriptures Matth. 22. 29. Ye do erre saith our Saviour to them not knowing the Scriptures c. See Act. 23. 8. And what is the cause of the many grosse and absurd errours of the Papists at this day but even this That they keep not to the written Word but lean rather to their unwritten Traditions Popes Decrees Testimonies of Fathers Councels c. So What led the Popish Schoolmen into such absurd Errours but the leaving of the Scriptures and giving themselves too much to the study of Philosophy Reas 1 Reasons of this Doctrine 1. The written Word of God is the only sure and perfect Rule of all truth in matters of Religion and the touchstone to try it by It is the Word of Truth containing in it nothing but truth without all mixture of errours yea it is truth it self Joh. 17. 17. neither is any word or doctrine or Opinion of man true but that which is consonant to this Word of God therefore to leave the Rule and Direction of this Word must needs be the way to all absurd and gross Errours Reas 2 Reas 2. It is just with God thus to punish the contempt of his Word in those that forsake the Rule of it by giving them over to gross Errours 2 Thess 2. 10. Because they received not the love of the truth For this cause God shall send them strong delusion that they should believe a lye Vse Use If we would not be given over justly of God to gross and absurd Errours in matters of Religion beware of leaving the Rule and Touchstone of Truth which is the written Word of God beware of contemning it and of neglecting to read it and meditate in it daily and to hear it preached by God's Ministers This neglect and contempt of the written Word is the ready way to all errours and even those that are most gross and dangerous Hence come ten thousand evils or mischiefs sayes
and the three next following he proveth the Crime of which he accused them by an example or instance which he giveth of two particular precepts of the Word of God which they rejected and disannulled by their Tradition Where 1. Our Saviour layeth down or alledgeth the precepts of the Word of God which he chargeth them to abrogate Ver. 10. 2. He layeth down their contrary unwritten Tradition which they opposed against the written Word Ver. 11 12 13. Where he shews how they abrogate God's Word by that Tradition Touching the alledging of the precepts of the written Word of God in which our Saviour instanceth we are to consider two things 1. The manner of alledging them viz. the name of Moses the Pen-man of those Books of Scripture out of which the precepts are cited Moses said c. 2. The matter and substance of the precepts which are two in number The first Being a precept of the Morall Law even the Words of the fifth Commandement recorded Exod. 20. 12. Deut. 5. 16. Honour thy Father and thy Mother The second Being a precept or Ordinance of the Judiciall Law which was the Law of punishments for Breakers of the Morall Law enjoyning the penalty of Death to be inflicted on such Children as did break the fifth Commandement and that in a high degree by cursing or speaking evil of their Patrents in these words Whosoever shall speak evil c. which Judiciall Law is found written Exod. 21. 17. and Levit. 20. 9. First Of the manner of alledging these precepts of the Law of God Quest Quest Where did he say it Answ Answ In his written Books before mentioned Moses said So saith our Evangelist here Yet Matthew 15. 4. it is said God Commanded c. The reason is because Moses was imployed of God as his Instrument and Secretary in writing of the Law and whatsoever he wrote and in writing delivered to the Church in those Books of his before mentioned he wrote it by Authority received from God himself and that immediately St. Mark ascribeth that to Moses which St. Mathew attributeth to God that he might commend to the Church the Divine Authority of the Books of Moses Observ Observ Here take notice of the Divine Authority of the Books of Holy Scripture that though they were written by Men as Instruments imployed of God in that service yet they contain no other but the Divine and Heavenly Doctrine of God himself So that what Moses wrote in his five Books which we have it is the Doctrine and Writing of God Hos 8. 12. I have written to him that is to Ephraim the great things of my Law c. So all that is written in the rest of the sacred Books of the Old and New Testament is no other but the very Word and Doctrine of God himself Acts 1. 16. The Holy Ghost spake by the mouth of David in the Book of Psalms The reason is because all the Pen-men of Scripture wrote those Books of Scripture by immediate extraordinary direction and assistance of the Spirit of God instructing them infallibly both in the matter and manner of Writing 2 Tim. 3. 16. All Scripture is given by inspiration of God c. 2 Pet. 1. 21. Prophecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost Quest Quest. How to know and be assured that the Scriptures were written by immediate Divine inspiration and consequently that they contain the Doctrine and the Word of God himself Answ Answ The main and principall means to be assured hereof is by the inward infallible testimony of the Holy Ghost in the consciences of Men especially of the Elect of God when they read the Scriptures or hear them read or preached This inward testimony of the Spirit is the onely means abled undoubtedly to perswade the conscience that the Scriptures are the Word of God If no man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12. 3. Then much less can any come undoubtedly to be perswaded that the whole Scripture is the Word of God but by inward testimony of the Spirit sealing it to his heart Now this Testimony is especially found and felt in those that do unfeignedly desire and endeavour to obey the Will of God revealed in his Word Joh. 7. 17. If any man will do his Will he shall know of the Doctrine whether it be of God c. But besides this inward testimony of the Spirit there are also sundry other proofs and evidences which may be drawn from the Scriptures themselves which are sufficient to convince the conscience of any not willfully blind that the Doctrine of the Scripture is the Word of God so as they cannot in conscience deny it though otherwise they have not Grace to yield obedience to it as the Word of God I will not speak of all but of some of the principall of those evidences by which our consciences may be settled in the truth of this weighty Point and by which we may be armed against profane Atheists and all that deny or call in question the authority of the Scriptures The proofs are these which I will but briefly touch 1. The Power and Efficacy of the Scriptures in working on the inward Souls and Consciences of men both to humble them in the sight and sense of their sins and to raise them up and comfort them being humbled No Writings or Doctrine of Man hath like Power Hebr. 4. 12. The Word of God is quick and powerfull c. See also 1 Cor. 14. 25. 2. The Antiquity of the Scriptures for the Books of Moses are more antient then any humane Writings setting down the Originall and first History of things done from the beginning of the World which other Writers either knew not at all or borrowed them from Moses and corrupted them with many Fables and untruths 3. The wonderfull Harmony and Consent that is found to be in the Books of Scripture among themselves though they were Written by sundry persons at sundry times and in different Ages of the World And though there be some shew of difference or contrariety in words sometimes yet all such places as seem to differ and to be at jarr are sufficiently reconciled by those of the Church who have laboured therein 4. The fulfilling of the Prophesies found in Scripture in their due and appointed times even unto this very Age in which we live For example The Israelites going into Aegypt and being delivered thence again and coming into Canaan The seventy years Captivity of the Jews and their deliverance by Cyrus who is also named by the Prophet above a hundred years before he was born Isa 45. 1. So also the time and manner of Christ's coming in the Flesh the calling of the Gentiles destruction of Hierusalem revealing of Antichrists c. All these and many other things foretold in Scripture are already fulfilled and other things are daily more
and more accomplished as they are foretold 5. The unpartiall dealing of the Writers of Scripture not sparing their dearest frineds nor themselves in setting down their faults and frailties Moses recordeth his own sins and the sins of Aaron and Miriam his Brother and Sister So David Paul c. 6. The admirable providence of God seen in the preservation of all the Books of Scripture in all Ages hitherto notwithstanding the means used by Tyrants and Persecuters to abolish them 7. The manner of Style in which the Scriptures are Written which is full of Divine Majesty though expressed in plain words for the most part being such a Style as none could ever or can at this day expresse by imitation And though some of those which wrote the Apocryphall Books as Ecclesiasticus c. did much strive unto it yet they came far short thereof 8. Lastly The constancy and resoluteness of so many Martyrs in all Ages suffering for the Profession of the Doctrine of the Scriptures even to the shedding of their Blood and losse of their Lives yea they suffered most exquisite torments c. Now by these evidences of the Authority of the Scriptures being drawn from the Scriptures themselves we may see the error of Papists teaching that the authority of the Scripture dependeth on the testimony of the Church without which they say we cannot know them to be the Word of God But this is false for although we deny not but that the testimony of the Church approving the severall Books of Scripture and declaring them to be of Divine Authority is of great force to confirm and settle our perswasion of the same Divine Authority of them yet we see it is clear by that which hath been spoken that there is sufficient light of Divine Authority and Majesty shining in the Scriptures themselves to prove and manifest them to be of God even without the testimony of the Church Vse 1 Vse 1. See how great is the sin of such as contemn or set leight by the Scriptures or have not the Doctrine of them in high accompt as Papists and other profane persons c. 1 Thess 4. 8. He that despiseth those things which we write despiseth not Man but God Vse 2 Vse 2. See the truth and certainty of Christian Religion being grounded on the Doctrine of the Scriptures which is from God himself given by immediate inspiration This should stablish us more and more in the constant profession and practice of this onely true Religion in Life and Death Use 3 Use 3. To teach us highly to esteem and reverence the sacred Scriptures above all Books in the World as being most excellent in regard of the Divine and heavenly matter and manner of writing being indited by the Spirit of God and after a sort written as it were with his own finger c. Vse 4 Use 4. To stir up and provoke our diligence in the study of this Book of God by reading and meditation in it Day and Night as it is Psal 1. Joh. 5. 39. Search the Scriptures c. Col. 3. 16. Let the Word of God dwell in you richly c. This Book alone is able to make us wise to Salvation to give wisdom to the simple It is the Letter of the Creator to the Creature as Gregory said of it If we read other Writings of holy and learned men with such delight how much more should we never be weary of reading and studying this Book of God c. And if we be so delighted with reading a Friend's Letter c. So much of our Saviour's manner of alledging the two precepts of the Law of God in that he alledgeth them under the name of Moses the Pen-man of the Law thereby to commend to us the Divine Authority of the Books of Moses Now to speak of the matter of the Precepts And first of the first which is precept of the Morall Law being the very Words of the fifth Commandement Honour thy Father and Mother In the words are two things Contained 1. A Duty enjoyned which is to yield Honour 2. The Persons to whom To Father and Mother The Commandement as it is set down by Moses Exod. 20. and Deut. 5. is of very large extent comprehending the Duties of all Inferiors toward Superiors and by consequence also the Duties of all Superiors towards Inferiors as I have heretofore shewed you when I interpreted the Commandements at large unto you but I will not here take the words in that large sense but speak of them onely so far as they concern the Duties of Children towards their naturall Parents according to the expresse and proper signification of the words and according to the scope of our Saviour's alledging them in this place By Honour understand all Duties which are required of Children toward their Naturall Parents one Principall is named for all and this fitly named because all other Duties ought to come from an honourable respect and reverent affection toward Parents and to be joyned therewith in regard of the Authority given of God unto Parents over their Children By Father and Mother understand naturall Parents And both are named to shew that Honour must be performed to both as well to the Mother as to the Father and that she ought not to be despised or lesse honoured in regard of her Sex being the weaker Vessel Yet the Father is first named to shew his preheminence over the Mother both in regard of Sex and in regard of Authority being the Head of his Wife and so to be honoured and respected in the first place by the Child or Children of them both Object Object Matth. 23 9. Call no man Father upon Earth c. Answ Answ 1. That is to say in that sense and respect as we call God our Father who is so by Creation and by Regeneration and Adoption in Christ and whose Authority over us his Children is absolute as well in respect of our Soul and Conscience as of our Body and outward Man 2. Our Saviour there reproveth the Ambition of Scribes and Pharisees affecting such honourable Titles out of Vain-glory. Therefore our Saviour meaneth that we should call none Father in such sort as the Pharisees desired to be called Fathers c. that is to say in way of flattery or soothing them up and feeding their Ambitious humour So much of the sense of the words Now to the matter to be handled out of them And first of the Duty of Children which is to honour their Parents understanding by Honour as hath bin said all Duties which they owe to Parents which Duties may be referred unto four generall Heads 1. Love 2. Reverence 3. Obedience 4. Thankfullness Of these in order distinctly The first is Love not an ordinary but an entire and speciall kind of Love to Parents as being most near and dear unto them by bond of Nature in that from them Children do receive their Beeing The light of Nature teacheth this as our Saviour Christ seemeth
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
also the substance of this Divine and heavenly Doctrine of Salvation Therefore if we would willingly dye for Christ's sake let us as willingly dye for the Gospel's sake and for the profession of it Remember how Christ doth in this place promise the Reward of eternal Life not onely to such as lose this Temporal Life for His sake but also to such as lose it for his Word and Gospel's sake And let this move us to be willing to part with our Lives not onely for Christ's sake but also for the Gospel's sake especially seeing it is so that in suffering for the Gospel we do suffer for Christ also c. Now that we may be able and willing thus to lay down our lives if need be in defence of the Gospel of Christ we must daily prepare and arm our selves for the practice hereof To this end 1. Labour to be well grounded in the sound Knowledge of this Doctrine of the Gospel using all good means to this end as diligent hearing of this Doctrine preached to us diligent searching of the Scriptures that the Word of Christ may dwell in us richly Col. 3. 16. 2. Labour by true Faith to believe and be perswaded of the divine truth and certainty of this Doctrine of Christ and not onely so but to apply the same unto our selvs particularly for our comfort Then we shall be moved to stand out unto the death in defence of it 3. Labour to entertain the true love of the Gospel and Doctrine of Christ in our hearts else we shall never be content to lay down our lives in the defence and maintenance of it c. Such as esteem so little of this Word and Doctrine of Christ and have so little love and desire to it how would they be content to dy in defence of it Mark 8. 36 37. For what shall it profit a man if he shall gain the whole World and lose his own Soul Or Jan. 1. 1625. what shall a man give in exchange for his Soul IN the beginning of the former Verse our Saviour shewed the great hurt and danger which cometh of seeking to save the temporal life of our bodies by denying Christ or his truth and Gospel or by not confessing the same when we are thereunto called That such as so do shall forfeit or lose the eternal Life and Salvation of their own Souls and Bodies And this he used as one Reason to perswade Christians to part with their bodily lives for Christ's sake and the Gospel's Now in these two next Verses he confirmeth his Reason by shewing further how great a loss and dammage it is for a man to lose or be deprived of the eternal Life of his Soul which he sheweth 1. By comparing this losse with the gain of the whole World and shewing it to be greater in the 36th Verse What shall it profit a man c. 2. By shewing the irrecoverableness of this losse or the impossibility of redeeming the losse of a man's Soul by any way or means in the 37th Verse Or what shall a man give in exchange c. What shall it profit a man What good shall it do him What benefit shall it be to him q. d. None at all This Interrogation hath the force of an earnest Negation If he shall gain the whole World This is not so to be taken as if it were possible for any one man to gain the Right and Possession of all the World but it is an Hyperbole by which more is spoken than is to be understood q. d. If he shall gain or get unto himself never so much even the whole World if it were possible By the World understand metonymicè all temporal good things in this present World which may be any way helpful to a man or do him any good as profits pleasures honours c. 1 Joh. 2. 15. Love not the World nor the things that are in the World c. Ver. 16. All that is in the World the Lust of the Flesh the Lust of the Eyes and the Pride of Life And lose his own Soul that is If he shall be deprived of the eternal Life and Salvation of his Soul in God's heavenly Kingdom or if he shall fail or come short thereof Note here also that the Soul being the principal part of man is by a Synechdoche named for the whole Person consisting of Soul and Body Therefore Luke 9. 25. it is said If he lose himself Doctr. 1 Doctr. 1. That the eternal Life and Salvation of Man's Soul in God's heavenly Kingdom is a matter of great worth and excellency A Blessing of great value and price if it be rightly estimated This appears here in that our Saviour doth prefer it before the gain of this whole World and of all the good in it affirming that the gain of all that is in the World will not countervail the loss of one Soul 1 Pet. 1. 8. This is reckoned as the greatest Blessing which the Faithful have by believing in Christ that by this means they receive the end of their Faith even the Salvation of their Souls Therefore also the Apostle the more to set forth the excellency and worth of this benefit doth call it there the end of our Faith For if Faith be a precious Grace as it is called 2 Pet. 1. 1. being but the means of attaining to Salvation how much more precious is Salvation it self being the end of our Faith Now the Worth and Excellency of the Salvation of Man's Soul may further appear by these following Reasons 1. By the excellency and dignity of the Soul of man in its own Nature in that it is a spiritual Substance and immortal never dying or perishing as the Souls of Brute-beasts do but living for ever even after the death of the body And this excellency of the Soul is confirmed by the manner and order which God himself observed in creating the Soul of the first man in that he did not make it of the dust of the earth as he did the Body but made it of nothing breathing it immediately from himself to shew that it is of a more divine Nature than the Body Gen. 2. 7. Vide Chrysost in Psal 48. pag. 668. 2. By the excellency of that estate and condition whereof the Soul of Man being saved is made partaker after this life in Heaven which is an estate of perfect happiness Set forth in Scripture by most excellent Names and Titles it is called a Crown of Life and a Kingdom 1 Pet. 1. 4. An Inheritance immortall undefiled c. 2 Cor. 4. 17. An eternall weight of Glory 1 Cor. 2. 9. Eye hath not seen nor Ear heard c. 3. By the excellent and precious means ordained of God for the procuring and working of the Salvation of Man's Soul viz. The precious Blood of Christ the Son of God that is to say his precious Death and Sufferings 1 Pet. 1. 18. Ye were not redeemed with corruptible things as Silver
may comfort us when Friends forsake us 1384 They are sometimes hinderances of well-doing 177. 178 Their treachery is worst 1253 Frugality It is a Duty 368 Funeral Funeral Rites are lawful 1228 G. Gain IT is Theft when it is unlawfully gotten 845 Generation The several signifiations of it in Scripture 1163 Gentiles Some of them were called in Christ's time 146 Christ came for their benefit also 441 It is God's will that they should be called 843 The calling of them 1129 Gesture In holy Duties it of should be decent 365 Gifts Those that are unprofitable shall lose them 229 We should not hide them 1595 Glory It should not be vainly sought 93. 289 Those that lest seek it have oftentimes most 95 The glory of Christ 1408. 1410. 562. 569. 580 The glory of Christ 's second coming 1412 Believers shall be partakers of it hereafter 233 God His power 762. 1326. 1432. 1434. 1485 He is especially in the Highest Heavens 824 We ought to fear him 249. 260. 283 How the Wicked fear him 261 We should observe his Works 262. 294 His long-suffering 350 We should not limit his Power to outward means 389. 155 Hie power in the use of extraordinary means 582 He cannot be resembled by outward shape 582 How He reveals himself 583. 976 His love to Man 585. 661. 1229. 1242. 1280. 1550 His love to Christ. 586 His patience 704. 907. 1076 His goodness 732 c. What is due from us to him 952 His unity 985 What is meant by his right hand 1025 The Judgment of God differs from the Judgment of Men. 1052 His power over the Creatures 1144 Godliness The benefit of it 770 Goodness The goodness of God 732 c. Good-works Eternal life will be given to the Doers of them 746 In doing them it is lawful to look at the Reward 670 Gospel 1200. 1624 Persecution cannot stop its course 1087 Excellency of it 3. 45 Christ the Authour and Subject of it 3 The publishing of it one end of Christ 's Coming 83 84 Its efficacy 110. 1006. 1031. 1663. 1664 1665 The Devil cannot hinder it 183. 1017 We are naturally slow to receive it 187 418 When we are fit to hear it 187 Its Doctrine is hidden 193. 194 526 The Devil is an Enemy to the hearing of it 203 God punishes the contempt of it with the loss of it 263. 417 The truth of it 323. 1306 It must be heard with Understanding 419 It should be esteemed 769 The happiness of enjoying it 1088 It ought to be believed 1169 It is sometimes promoted by weak means 1595 How it works Faith 1626. 1640 Governours They should not suffer Sin 529 Grace Christ observes it 99 Whether Sacraments are means of it 230 It is wrought by degrees 234 Hardness of heart hinders its work 298. 306 How God worketh it 230 God worketh it secretly 232 There are different degrees of it 235 Its nature is to grow 135 How to know its soundness 236 Means to increase it 236 Abuse of the means of it doth aggravate Damnation 318 The means of it are freely bestowed 387 It is not propagated by natural Birth 556 Great men They are not alwayes good 325 Grief It is a comfort to communicate it 1315 It accompanies Repentance 1438 H. Happiness IT is not in this World 578 Hardness Hardness in Sin 1367. 1398 Hardness of heart hinders the works of Grace 298. 306 Health It should be precious unto us 274 Hearers Hearing God 's Word 983. 1032. 220. 1641. 1651 They should hear attentively 983 The best are slothful 753 How to hear with Understanding 419 Wicked Hearers 340 How to hear savingly 342. 227 Hearing a means of Repentance 197 Unprofitable Hearers 207. 219 Hearing profits not without Faith 208 Several sorts of them 200 Some like Corn-land 201 Ignorant Hearers 201 Hard heart makes them unprofitable 202 How the Devil hinders them 203. 205 Some like stony-ground 206 Some temporary 206 Good Hearers 220. 221 Heart Sin begins in it 101. 427. 335. 921 Christ knows it 104 Hardness of it 202 Christ 's power over it 1247 Sin hardens it 1425 Hardnesse of it a Sin 139 Hardnesse of it a â—udgment 197 It is sometimes hard in the best 386. 491 The corruption of it 428 How to get it purged 429 Remedies against its hardness 492 It is difficult to know it 1299 A hard heart cannot repent 1429. 1434 Deceit of it 1391 Causes of its hardness 1617 Heathen Christians should not imitate them 795 Heaven Such as seek it shall not want in this life 367 Excellency of it 570. 572. 573. 574. 681. The Glory of it 576 The Joy of it 577. 1283 The Saints shall know one another there 578 How it should be sought 579 Eternity of it 682 Who come thither 722 Different degrees of the Glory of Heaven 791 It is only open to the Elect. 792 Certainty of it 792 Whether Man and Wife shall know one another there 969 Whether the Saints in Heaven know our wants 970 The lower Heavens shall be dissolved 1145. 1167 Hell Degrees of torment there 318 Its torments 677. 684. 686. 1264 It is the fruit of Sin 1043. 1044 Hereticks 1227. 876. 412 Their Questions are not alwayes to be answered 878 They frequently alledge Scripture 957 There were some in all Ages 481 They teach Doctrines of liberty 414 Hinderances We should prevent them 289. 643 Holiness Holiness of Christ 68 Honour We should not seek it 150. 372. 593 God honours Believers 155 The way to it is to glorify God 326 Desire of it is dangerous 348 It is due to Christ 819. 821 How we should honour Christ 819. 821 God will honour those that honour him 1231 Hospitality 1209 Hunger It is a grievous Affliction 129 Humiliation Humliation for Sin two-fold 1318. 1435 Signs of it 1388 Humiliation of Christ 1468. 1480 Humility 25. 451. 655. 658 Christ comforts the humble 284. 658 Humility of Christ 496. 656. 797. 798. 1389. 1417 It is joyned with Faith 676 Means to attain it 452 Necessity ef it 653 It is the way to true honour 654 Properties of it 657. 674 Hypocrites 1368. 1401 They maske their Sin in fair pretences 845. 1216. 1517 They go far in profession 1016. 749. 394. 337 They make Religion a Cloak for Sin 1042. 945 Misery of them 833 They rest in outward conformity 735 They are forward in propounding Questions 697. 698. 699. 471 Have knowledg in the Scriptures 701 They contemn Ordinances 472 Busily pry into others faults 392 It 's their property to tye others to their manner of worship 393 They put holiness in outward Ceremonies 394 They add to God 's Word 395 They serve God after the Precepts of men 400 Their shew it but for a time 209. 213. 158 They are censorious 126 The Church is never without them 157 194 Affliction is a stumbling-blook to them 212 They stand much for old Customs 1460. 1461 I. Idolatry THe sinfulness of it 1104 Jews God 's Judgments on them 1079. 1118.
far off to him seeing they came from all parts of Judea which was a large Country The Queen of Sheba came far to hear Solomon how much more should we go far to hear the word of Christ Preached to us 3. We must shew our forwardness in being content to be at cost and charges rather then be hindred from repairing to the Word and Sacraments no doubt this Journey was chargeable to many of those that came from the furthest parts of Judea to hear John and yet they did not forbear coming 4. In being carefull to come in due time unto the publick places at such times when the VVord is Preached or the Sacraments Administred Use 1 Use 1. This is for the just reproof of those who are slack and backward in repairing to these publick Ordinances of God the VVord and Sacraments They come far short of the zeal and devotion of John Baptist his Hearers few such are to be found amonstus Some care not how seldom they come to the place of God's worship to hear the Word and to be partakers of the Sacraments every trifling matter is enough to hinder them from coming If they come in the Forenoon yet absent in the Afternoon c. They let slip many occasions of hearing the VVord Others will take no pains to go far to the place of God's worship if they dwell far from Church they take liberty to be often absent as if this would excuse them nay some that live near will not come These forget the Queen of Sheba coming so far to hear Solomon Yet a greater then Solomon is where the VVord is preached Christ speaketh to us out of his word by the mouthes of his Ministers Again some stick at the matter of expense they could be content to go far to hear the VVord if they might do it without cost and charge without loss of time and without hindrance to their worldly businesses These come far short of the zeal that was in John Baptist's Hearers who dwelling far off came many miles to hear him not sparing for the charges of their Journey Again some come to the publick Congregation but it is out of due season when half is done c. See then how many are faulty in this slackness to come to the places where the VVord and Sacraments are dispensed some that are forward at other Meetings yet are backward at the Meetings of the Church to hear the VVord c. If there be a Fayr or Market where they have worldly business they will not misse but be early at it but they care not much for repairing on the Lord's Day to the Market of their Souls and when they come they care not how late they come Nay some are worse then the former sort for they are more forward at prophane and lewd Meetings then they are at the Church If there be a Feast c. they will be foremost at it but desire not to be foremost at a Sermon nay they will leave a Sermon to go to a Feast c. Well what is to be thought of such Persons Surely this that they know not the excellency and preciousness of these Ordinances of God the Word and Sacraments they never felt sweetness in them c. If they had they could not be so backward and negligent in repairing to them Vse 2 Vse 2. It must stirr us up to shew our readiness on all occasions to come and repair to these places where the Word is taught and the Sacraments administred Let slip no occasion especially on the Sabbath Day To Day if ye will hear his Voyce omit not the hearing of the Word or receiving Sacrament whilst we have this liberty to come unto them lest for our neglect and contempt of these Ordinances the Lord deprive us of this liberty Again spare not any pains or cost in repairing to the places of God's publick Worship where we may enâ—oy the VVord preached and the Sacraments thou must be content to go far off if thou canstnot have them near home Such was the forwardnesse of the People to hear John Baptist that they came from all parts of Judea to hear his Preaching VVe are to imitate them in their zeal and devotion to the VVord Math. 11. 12. In the dayes of John the Kingdom of Heaven is said to suffer Violence in regard of the forwardness of People to hear and embrace the Gospel preached insomuch that they did even strive who should be foremost let it be so now once again Every one strive to be foremost in coming to the places of God's publick worship where the VVord is taught and the Sacraments administred And were Baptized of him in the River Jordan This is the second effect which followed in the People upon John's Preaching viz. that thereupon they became very ready and desirous to receive the Sacrament of Baptism at his hands for this is implyed in that it is said They were all Baptized of Him c. noting a general desire and readiness in them to be partakers of this Sacrament for else John would not have administred it to them if they had not bin desirous of it Obser 1 Obser 1. It is one property of those that have truely profited by the word and are effectually called by it to desire the participation of the Sacraments and to shew themselves forward to receive and use them aright This we see in these hearers of John Baptist and in the Eunuch converted by Philip's preaching Acts 8. 36. See also the example of those which were converted by Peter's Sermons Acts 2. 41 42. they were ready and forward to receive both Sacraments presently upon their conversion So it is with all that have felt the power of the VVord this makes them desire the use of the Sacraments This is true of both Sacraments Touching Baptism it is certain that 〈…〉 of â—ears and discretion if they once come to be effectually wrought upon by the word this will make them desirous to partake 〈…〉 Sacrament of Baptism If they have not before received it or if they have received it in their Infancy as all use to do amongst us then they will be carefull to make a right use of their Baptism already received they will also be desirous to be present at the Baptism of others and to present their own Children if God give them any in due time unto this Sacrament So also touching the Sacrament of the Lord's Supper it is true that such as have once felt the word-preached effectuall in them they cannot but desire as often as may be to partake in that Sacament and to feed at the Lord's Table Reas Reasons of this Doctrine The Sacraments are seales to confirm unto us the truth and certainty of those things which are taught us in the word therefore such as have truly profited by the word must needs desire the use of the Sacraments as helps to their Faith Vse Vse See how few do truly profit by the word and how
But know this that as a great Fall should not keep a man from rising again and as a dangerous Disease doth not keep a man from seeking to the Physitian so thy great sins should not hinder thee from coming to God by Repentance they should rather cause thee to make more haste unto God that he may pardon them There is a multitude of mercies with him for the pardoning of great Iniquities See Isa 1. 18. Though your sins be as Crimson and Scarlet c. David's Adultery and Murder were foul sins yet they kept him not from Repentance the Jews Sin in crucifying Christ was most heinous yet even they are called to Repentance Act. 2. A second hinderance is The profit and pleasure of sin Some sins bring in profit as Usury Oppression Covetousness false Dealing c. Other sins are sweet and pleasant to Man's corrupt Nature And thus by the profit and pleasure of sin men are allured to continue in their sins For removal of this hinderance of Repentance Consider 1. What shall it profit a man to gain the whole World and to lose his own Soul Mat. 16. 20. Besides all that is gained by sin hath God's Curse following it 2. Touching the Pleasures of sin Know this that howsoever it be sweet in the committing yet afterward it will be most bitter to us Prov. 20. 17. Bread of deceit is sweet but Gravel in his mouth afterward c. The pleasure of sin is short but the pain and torment which it will cause to thee is endless Delectat in momentum cruciat in aeternum Look at the End not at the Beginning of all sin A third hinderance is The difficulty of Repentance It is painful and tedious to the Flesh to humble and afflict our selves for our sins to have the heart broken with godly sorrow c. This painfulness of Repentance so discourageth some that they are loath to set about the practise of it But for this know 1. That the great benefits that come of it as inward Joy Comfort Peace of Conscience c. these do abundantly make amends for all our pains taken The dressing and searching of a Wound or festred Sore is painful yet we endure it in hope of future ease and soundness of Body So must we in the matter of our Souls 2. Some sins are as painful or more painful to commit than Repentance is to practise 3. Heaven is worth all our pains The fourth and last Impediment of Repentance is The vain hope of longer life Men think they shal have time enough hereafter to repent If they can have but an hour on their Death-bed it is enough c. But deceive not thy self For 1. Though thou live longer yet art thou not sure thou shalt have grace to repent when death shall come God must work it in thee thou canst not turn to him of thy self without his Grace inabling thee 2. Though true Repentance is never too late yet late Repentance is but seldome true and unfeigned The Repentance which many make shew of on their death-beds comes oftentimes rather from fear of Hell and of God's Judgments than from true hatred of sin and so it is to be feared that it dyes with the party Therefore beware of putting off Repentance in hope of longer life Hebr. 3. To day if ye will hear his Voyce harden not your hearts c. God hath not promised thee To Morrow Qui promisit poenitenti veniam non promisit dilationi crastinum diem Ambros Mark 1. 15. And believe the Gospel Octob. 25. 1618. HAving spoken of the first part of our Saviour Christ's Exhortation in which he stirreth up to Repentance Now we come to the second part in which he exhorteth to the practise of Faith in these words Believe ye the Gospel In the words we have two things 1. The Act of Believing 2. The Object or matter to be believed The Gospel Touching the meaning of the words it is needful to shew briefly 1. What is meant here by the Gospel 2. What it is to believe the Gospel By The Gospel understand The glad Tidings of Reconciliation with God and of Salvation by Christ or the Doctrine of free Grace and Salvation by Christ 2 Cor. 5. 19. it is called The Word of Reconciliation and Ephes 1. 13. The Gospel of Salvation Now to Believe the Gospel is not onely in general to be perswaded of the Truth of all things in the Gospel but particularly to apply to our selves the Doctrine of the Gospel and the Promises of Salvation by Christ contained in it Therefore in the Greek it is Believe in the Gospel which phrase of speech doth imply a particular applying of the Promises of the Gospel to our selves and a relying upon them This is the sense of the words In handling them I will first speak of Faith in general and then of the Object of it as it is here mentioned namely The Gospel Touching the first which is Faith it self Sundry Points are to be spoken of it 1. What Faith is 2. The Degrees of it 3. The necessity of this grace for a Christian 4. The special marks whereby to discern it 5. The means to get and encrease it 6. The lets and hinderances which keep men from it are to be removed Quest First of the first Point What is Faith Answ Answ True justifying Faith for of that we speak here and of that our Saviour Christ speaketh in this place is a Grace wrought in us by the Spirit of God whereby we apprehend and apply Christ and all his benefits to our selves Joh. 1. 12. To receive Christ and to believe in him are put for the same and Gal. 3. 14. We receive the promise of the Spirit by Faith More particularly in true Faith there are three things which are as the parts of it The first is Knowledge of Christ as he is revealed in the Gospel The second is Assent of the mind unto the truth and certainty of those things which are known of Christ The third is a particular applying of those things to our selves when we rest perswaded that the Promise of Salvation made in Christ belongs to us in particular and in this particular Application of Christ stands the very life of Faith Thus Paul did particularly apply Christ to himself Gal. 2. 20. I live by Faith in the Son of God who hath loved me and given himself for me So Thomas Joh. 20. 28. My Lord and my God Here then observe against the Papists that true Faith is not onely a general belief of the truth of God's Word but a particular applying of Christ or of the Promise of Salvation by Christ And this is proved by these Reasons Reas 1 1. In the 6. Chapter of John Verse 54. Believing in Christ is called Eating of his Flesh and Drinking of his Blood So Austin Crede manducâsti And the Rhemists are forced to confess it on the 32. ver of that Chapter Now this comparison shews the Nature of
he taught which was the most divine and heavenly Truth of God without all mixture of Falshood or Error This was confessed by his very enemies Mark 12. 14. 2. In regard of his powerful miracles which accompanied his Doctrine 3. In regard of the excellent manner of his Teaching which was such as did procure and win unto him great Authority and this is chiefly meant here Now the manner of his Teaching was excellent in sundry regards 1. He taught in his own Name as being Lord of his Doctrine and not onely as a Messenger or Interpreter thereof as the Prophets were therefore he did not use to say in his Preaching Thus saith the Lord as the Prophets used but I say unto you c. See Matth. 5. alibi 2. He taught with great power and efficacy so as his Doctrine wrought very effectually upon his Hearers for he did not onely sound the Word into their ears but he was able by his divine Spirit to work upon their hearts causing them to believe and embrace that which was taught 3. He taught with much zeal and earnestness of Affection shewing himself zealous of his Father's Glory and very earnest and desirous to save men's Souls 4. His speech and delivery was with special grace Luke 4. 22. The People wondred at the gracious words which proceeded out of his mouth the meaning is his words were such as did manifestly express the inward graces of the Spirit that were in him above measure as Humility Love Mercy c. See Isa 50. 4. And not as the Scribes Here we are to shew 1. Who were Scribes 2. What their manner of teaching was Touching the first This was a name of Office among the Jews Whereof there were two sorts 1. Civil who were publick Notaries or Secretaries unto Princes to write and record the publick affairs of the Common-wealth 2 Sam. 8. 17. Seraiah was David's Scribe So 2. Reg. 22. Shaphan was Josiah's Scribe 2. Ecclesiasticall Scribes which were imployed in Church-matters and these were a certain order of Ecclesiasticall persons who being skillful in the Law of Moses were appointed to be publick Teachers and Expounders of it to the People Such a Scribe was Ezra Chap. 7. Ver. 6. He was a ready Scribe in the Law of Moses See Nehem. 8. 4. and such were they by profession who were called Scribes in our Saviour Christ's time as Matth. 23. 2. The Scribes and Pharisees sit in Moses Chair c. that is They are such by Office who are appointed to expound the Law of Moses therefore they are sometimes called Lawyers and Doctors of the Law as Luke 5. 17. Luke 7. 30. These were very learned in the Letter of the Law as may be gathered 1 Cor. 1. 20. vide infrà Cap. 2. v. 6. Touching the second thing namely the manner of teaching used by the Scribes we must know That in our Saviour's time they were faulty in their teaching two wayes 1. In the matter which they taught for instead of the pure Word of God they taught the precepts of Men that is their own unwritten Traditions See Matth. 15. 9. and Luke 11. 52. 2. In the manner of their teaching in that they taught coldly negligently and without zeal and power This may appear because the Evangelists do oppose their teaching unto the powerfull teaching of Christ which shews That as His Doctrine was delivered with zeal and power so theirs was void of power This latter faultiness in the manner of their teaching is chiefly meant here Now to the Instructions to be learned hence Observ 1 Observ 1. From the manner of our Saviour Christ's teaching observe this That it is not enough for Ministers of the Word to preach true and sound Doctrine but they must also look that it be done in due and right manner 1 Pet. 4. 11. If any man speak let him speak as the Words of God As Ministers must teach the Divine truth of God so they must teach it after a Divine and Spirituall manner So did Paul 1 Cor. 2. 4 13. He taught with demonstration of the Spirit c. not with the words which mans wisdom teacheth but which the Holy Ghost teacheth comparing spirituall things with spirituall things More particularly for the right manner of teaching the Word these two things are required 1. That it be taught with an earnest zeal for Gods glory and with a fervent desire of the People's Salvation 2. That it be taught and delivered in powerful and effectuall manner so as to move and affect the hearers and to work upon their hearts if it be possible Thus Paul 1 Thes 1. 5. Our Gospel came not to you in Word onely but in Power c. Now to this end 1. Ministers must labour to be touched in their own hearts with a feeling of those things which they deliver for by this means their preaching will in all likelyhood work the more effectually on others when themselves are first moved and affected with that which they teach 2. Ministers in teaching must labour so to speak as to manifest and expresse the inward graces of their own hearts as meekness love humility c 〈◊〉 the People may see and acknowledge these graces of God in them as 1 Cor. 14. â—â— Then the People will be the more affected with their Doctrine Use 1 Vse 1. This reproveth the cold negligent and powerless teaching that is used by some Ministers of the Word which shew and expresse no zeal or fervency of affection nor yet any spirituall power or efficacy in their teaching These are like the Scribes c. They do the work of the Lord negligently no marvel if they do little good by such Preaching Use 2 Use 2. This may teach the People to love and desire a zealous and powerfull Ministery not contenting themselves with this to have the true Doctrine of the Word taught unto them but praying unto God to give unto their Pastors the Spirit of zeal and power to deliver and teach the word in such manner as that it may be effectuall to work upon their hearts Observ 2 Observ 2. Our Saviour preached as one having Authority that is he was careful by the manner of his teaching to maintain and preserve the Authority and Credit of his Person and Doctrine with the People Hence Ministers may learn That they ought to be careful so to carry themselves in their Ministery that they may preserve the credit and reputation of their Persons and Ministery and save it from contempt especially in their own places This charge Paul gives to Timothy 1 Tim. 4. 12. See that no man despise thy youth and to Titus Tit. 2. 15. These things speake and exhort and rebuke with all Authority See that no man despise thee Reas Reas The fruit and profit of their Ministery depends on the credit of it c. Quest Quest How may a Minister maintain the credit of his Person and Ministery By the same means as Christ did Answ 1 Answ 1. By teaching
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
1. ver 24. Now whether our Saviour did cast out these Devils at this time out of the Possessed is not expressed but it is most probable that he did â—or he did not refuse at other times to dispossesse any that were brought unto Him So much of the meaning Observ 1 Observ 1. Here we are taught that our Saviour Christ hath absolute Power over all wicked Spirits and Devils being able to subdue and master them at his pleasure and to force them to subjection as he did here and at sundry other times while he lived on Earth for he no sooner commanded them to go out of the Possessed but presently they were forced to go out yea sometimes He cast out a Multitude of them at once as Chap. 5. Ver. 9. Now if he had this Power over the Devils while he was on Earth in the state of Humiliation How much more now being exalted to Glory See this Point before upon Chap. 1. Ver. 25. Observ 2 Observ 2. Further From the Attribute given to the Devils being called Unclean Spirits we learn that the Devils are most impure and polluted Creatures wholly polluted with sin c. See this also handled before Chap. 1. Ver. 23. Mark 3. 11 12. And the unclean Spirits when they saw hâ—m c. Octob. 17. 1619. IN these two Verses the Evangelist sheweth how our Saviour Christ did tame and master the wicked Spirits in such as were possessed In the words I considered two things 1. The behaviour of the Devils towards our Saviour 1. In falling down before him at the very fight of him 2. In crying out and confessing him to be the Son of God 2. The carriage of our Saviour towards them in that He rebuked them sharply that they should not utter him Touching their falling down before our Saviour I have spoken It follows to speak of their crying out and confessing of him And they cryed saying Thou art c. Some think that this Confession was forced from the Devils by the Power of Christ which he made them to feel Sic Calvinus in locum Howsoever it be whether they were forced to it or whether they made it willingly it is certain that in making this Confession they aimed not at any good End but at evil and sinister Ends. What these were see before Chap. 1. Ver. 24. Observ 1 Observ 1. In that the unclean Spirits do profess Christ to be the Son of God though it be in Hypocrisy and for evil Ends Hence observe that it is not enough for men to speak of Christ or to make an outward Profession of Him or of the Doctrine of the Gospel concerning Christ unless they do it in truth and sincerity of heart and for good and right Ends. The Devils themselves can make an outward Profession of the Truth of Christ's Person and Offices and of the Doctrine of the Gospel But it is for evil Ends as either to bring the Truth into disgrace and discredit causing men the more to doubt of it because he that is the Father of Lyes gives Testimony to it or else to make the World believe that he is a friend to Christ and to the Gospel when there is no such matter but the contrary So also wicked men and gross Hypocrites yea Reprobates may make outward Profession of Christ and of his Doctrine as we may see Matth. 7. 22. Many shall say to Christ at the last day Lord Lord Have we not by thy Name prophesyed and by thy Name cast out Devils and by thy Name done many great Works And then he shall profess to them I never knew you depart from me c. Judas though a Devil incarnate yet professed Christ and the Gospel and was a Preacher of it and even then when he came to betray Christ yet he could salute him kindly saying Hail Master and kissed him So that the vilest Hypocrites in the World yea the Devil himself may sometimes make an outward Profession of Christ Use Vse See then that we must not rest in a bare outward Profession of Christ's Name and Gospel as if this were enough to prove us good Christians Such as think so do miserably delude themselves If this were enough to speak well of Christ and of the Gospel and to profess love to them in word it were an easy thing to be a Christian and the Devil himself should then be a Christian But there is much more required of Christians Know therefore that our outward Profession of Christ and the Gospel is nothing worth nor shall ever do us good unless it be made in sincerity and truth of heart proceeding from a true love to Christ and his Gospel and unless also it be joyned with a holy practice and conscionable Obedience to the Word of Christ in our lives Not every one that saith Lord Lord c. Mat. 7. 21. So Luke 6. 46. Why call ye me Lord Lord and do not the things that I speak Observ 2 Observ 2. Further we learn here from this that these Devils do confess Christ to be the Son of God That there is an Historical Faith in the very Devils themselves whereby they know and believe in generall the History of the Gospel concerning the Person and Offices of Christ See this Point before Chap. 1. Ver. 24. It followeth Ver. 12. And he sharply rebuked them or straitly charged them yet so as withal he did reprove them That they should not utter him Or make him known or manifest who he was Not that our Saviour would have the Knowledge of his Person wholly suppressed for at another time he commended Peter for confessing him to be the Son of God Matth. 16. 17. and it was one end of his Miracles to prove his God-head but the Reasons why he forbad these unclean Spirits to utter him were these as we heard before Chap. 1. ver 25. 1. Because the Devils were no fit Persons to utter or teach the Truth of Christ's Person and divine Nature being the professed Enemies of Christ and of the Truth See Psal 50. 16. 2. Because they confessed Christ for evil and sinister ends 3. Because the time appointed for the full and clear Manifestation of the God-head and divine Glory of Christ was not yet come for this was not to be done till his Resurrection and Ascension See Matth. 17. 9. In the mean time he was to continue in his estate of Humiliation and Abasement and the Glory of his divine Nature was to lye hid after a sort under the Vaile of his Flesh until the time came in which it was more fully to be manifested So much of the sense of the words Observ 1 Observ 1. Here first we learn not to hearken to the Devil though he speak things true in themselves because he uttereth the Truth with a false and deceiptful purpose and for evil ends Of this Point see Chap. 1. Ver. 25. Observ 2 Observ 2. In that our Saviour Christ perceiving that the unclean Spirits did confess him in
put it off But deceive not thy self If thou be yet under Satans power think it not easy to be delivered and that thou canst break from him when thou wilt No it is God that must break the snare and set thee free else thou canst never escape therefore defer not the practice of Repentance the longer thou goest on in sin the stronger hold Satan gets in thee and the harder it is to be delivered c. Use 3 Use 3. Take heed of comming under Satans power let him not get hold and possession in our hearts by his Temptations lest we find it very hard to cast him out again c. Mark 3. 28 29 30. Verily I say unto you All Sins shall be Forgiven unto the Sons of Men and Blasphemies wherewithsoever they shall Blaspheme But he that shall Blaspheme against the Holy Ghost hath never Forgiveness Dec. 26. 1619. but is in danger of eternal damnation Because they said He hath an unclean Spirit IN the matter of our Saviour Christ's answer to the Blasphemous slander of the Scribes we considered two things 1. A Confutation of that slander 2. A Recrimination or contrary accusation laid against them by our Saviour Of the former we have spoken upon the former Verses Now to speak of the latter set down in these three Verses now read In which our Saviour chargeth and accuseth the Scribes as guilty of the unpardonable sin against the Holy Ghost yet he doth not this directly and plainly but indirectly as it were and covertly by shewing and setting out to them the hainousness and fearfulness of that sin compared with other sins In the words consider three things 1. The manner of our Saviour Christ his speech and censure of the Scribes and of their sin 1. With earnestness and vehemency using an Asseveration Verily 2. With Authority speaking in his own Name I say unto you The second thing to be considered is the matter of his censure in which he layes forth the grievousness and fearfulness of the sin against the Holy Ghost by comparing it with other sins shewing the difference between them in that all other sins are pardonable and shall be actually pardoned to so many as truly Repent of them but the sin or Blasphemy against the Holy Ghost is unpardonable and shall never be forgiven but such as commit it are guilty of Eternal Judgment ver 28 29. The third thing is the reason yielded by the Evangelist Saint Mark why our Saviour gave this fearfull censure of the sin of the Scribes viz. because they said he had an unclean Spirit ver 30. Verily The word in the Original is Amen which is an Hebrew word signifying as much as Truly It is an Asseveration or vehement Affirmation which our Saviour often used when he was to speak of serious and waighty matter which were of great necessity to be known and believed thereby to win both Attention and credit to that he spake And sometimes he used for more vehemency to double this word Verily Verily In this place he used it upon a waighty occasion being to speak of the nature and danger of the sin against the Holy Ghost I say unto you These words are also added to procure greater credit unto that Doctrine which he was about to deliver to them therefore he speaks in his own name and by his own Authority being a most true and Faithful Witness yea being Truth it self Observ 1 Observ 1. Vehement Asseverations are to be used onely in waighty and serious matters for the confirming of some necessary Truth and to procure credit unto it Thus our Saviour used it as we may observe in divers places of the Evangelists So Paul speaketh to like effect 1 Tim. 1. 15. This is a true saying c. Rom. 9. 1. I say the Truth in Christ I lye not c. But in ordinary matter of less moment we are to content our selves with naked Assertions using onely Yea and Nay See Matth. 5. 37. Observ 2 Observ 2. In that our Saviour delivereth this Doctrine touching the hainousness of the sin against the Holy Ghost in his own name saying I say unto you We may observe a difference between his Teaching and the Teaching of all others that Teach in the Church All other Teachers speak in the name of God and of Christ and therefore the Sermons of the Prophets usually begin with these and the like Prefaces Thus saith the Lord The Word of the Lord c. But our Saviour Christ taught in his own Name and by his own Authority and therefore he often used these words in his Teaching I say unto you See Matth. 5. where he often opposeth his own words and Authority against the Authority of the Jewish corrupt Teachers and expounders of the Law You have heard it said of old c. But I say unto you c. Therefore also he saith Matth. 23. 8. One is your Doctor that is to say your absolute Teacher who Teacheth in his own name being not onely an Inteâ—preter but Lord of that Doctrine which he teacheth Use Use This serveth to strengthen our Faith touching the truth and certainty not onely of that Doctrine which Christ taught in his own person while he was on Earth but also of all other Doctrines agreeable thereunto that are taught in the name of Christ by his Ministers lawfully Called To call any part of such Doctrine into question is to question the Authority of Christ himself So much of the manner of our Saviours speech The matter follows Where Consider two things 1. All other sins pardoned 2. The Sin against the Holy Ghost unpardonable ver 29. All Sins c. Of what Nature kind or degree soever Shall be Forgiven They are pardonable or may be pardoned unto men and they shall be actually pardoned to so many as Repent of them truly To the Sons of men That is to men See Job 25. 6. Blasphemies The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify any reproachful speech uttered to the defaming of another It is in Scripture used two wayes 1. Sometimes referred to man and then it signifies to slander or speak evill of men as Tit. 3. 2. and Ephes 4. 31. 2. Sometimes and that most usually it is referred unto God and then it signifies any word uttered to the reproach or Dishonour of God So we are to take it in this place and of such Blasphemies there are divers kinds of which I will speak afterward So much of the sense of the words The scope of which is to set out the mercy of God in pardoning all other sins unto men except the sin against the Holy Ghost as the scope of the words following in the next verse is to set out Gods severity and Justice in not pardoning that sin and Blasphemy against the Holy Ghost Touching the words in hand in them the sins that are pardonable are set out by the kinds of them 1. All sins in general 2. More specially the sins of Blasphemy
The Parable of the Sower before propounded By this place it may appear That although the Disciples did at the same time ask the meaning of the other Parables as well as of this as I shewed before upon Verse 10. yet that they asked the meaning of this Parable of the Sower in the first place and by it self and then the meaning of the rest How then shall ye know all Parables How shall ye be able to conceive the meaning of all other Parables which I have uttered or which I shall or may speak to you hereafter As if he should say It is an easier matter to understand this one Parable than to understand all the rest together with this therefore if ye cannot conceive one how should ye conceive all Observ 1 Observ 1. Here first we might learn That there is much ignorance and spiritual blindness of mind in the best Christians even the Disciples of Christ were ignorant and hard to conceive the Parables uttered by our Saviour But of this before Verse 10. Observ 2 Observ 2. Further in that our Saviour doth not let them alone or sooth them up in their ignorance but plainly admonisheth them of it and withal reproveth it in them We learn That it is good for those that are ignorant in the Doctrine of the Word to be admonished of their ignorance and reproved for it especially by such as are set over them to be their Teachers Therefore our Saviour both at this and other times blamed the ignorance of his Disciples as Matth. 15. 16. he said to Peter and the other Apostles Are ye also without understanding So Luke 24. 25. He reproveth the ignorance and unbelief of the two Disciples that journeyed to Emmaus O fools saith he and slow of heart to believe all the Prophets have written Ought not Christ to suffer c Hebr. 5. 12. This admonishing and reproving of others in due manner for their ignorance is a special means to bring them to the sight and acknowledgment of their ignorance and to stirr them up to seek after more knowledg Here then such as have a calling to teach others are to be put in mind of their duty that when they see those of their charge to be ignorant they should not forbear as fit occasion is offered to admonish them thereof and if need be to reprove them for it especially such as are wilfully ignorant And on the other side such as are ignorant must learn here to be willing to be admonished and in due sort reproved for their ignorance this being for their own good and therefore such as refuse or think much to be so admonished are their own Enemies They are like to continue still in ignorance Mark 4. 14. The Sower soweth the Word April 9. 1620. WE have heard the occasion of our Saviours Exposition of the Parable of the Sower namely the Disciples coming to him and demanding the meaning of it together with our Saviour's answer to their demand from the 10th Verse unto the 14. Verse Now followes his Exposition of the Parable from the 14. Verse to the 21. In which our Saviour sheweth two things 1. He teacheth what was meant by the sowing of the seed Verse 14. namely the Preaching or Ministery of the Word The Sower soweth the Word 2. He sheweth what was meant by the 4. sorts of Ground in which seed was said to be sowen namely so many sorts of hearers of the Word Touching the former when our Saviour saith The sower soweth c. He shews what he meant by the Husbandman's sowing of seed namely the Preaching of the Word by the Minister of God for although he do not expresly say That by the Sower or Husbandman was meant the Minister of the Word nor yet that by the sowing of seed was meant preaching of the Word yet in that he doth plainly interpret the seed sowen to be the Word that is the Word of God as St. Luke also more plainly hath it Luke 8. 11. by this he doth imply manifestly That by the Husbandmans sowing of seed he meant no other but the Ministers preaching of the Word of God The Scope of these words then is to teach us That the Preaching or Ministery of the Word is fitly resembled by comparison to sowing of seed And here is a threefold comparison or resemblance implyed by our Saviour 1. Between the Huâ—bandman or Sower and the Minister of the Word 2. Between the Seed and the Word 3. Between the sowing of seed and the preaching of the Word My purpose is to shew wherein this threefold resemblance chiefly standeth and from thence to gather such Instructions as do offer themselves And first to speak of the resemblance between the husbandman or Sower and the Minister of the Word There â—re 3. things especially wherein they are alike the consideration of all which yieldeth matter of Instruction to Ministers of the Word The first is this The Husbandman hath a laborious and painful Calling to follow So the Calling of the Ministery is a laborious Calling and such as requireth great pains and diligence in the exercise of it therefore it is called a Work and Ministers are called the Lords Workmen or Labourers 1 Tim. 5. 17. The Elders are worthy of double honour that labour in the Word and Doctrine None therefore ought to live idly or at ease in this Calling of the Ministery but like diligent Husbandmen of the Lord to follow this Work of the Ministery with pains and diligence 2. In the Husbandman and Sower of seed there is required much skill and knowledg in his Profession he must have skill in the nature of the seed which he soweth and in the nature of the ground where he sowes it that he may sowe every kind of seed in such ground as is fittest for it he must also be skilfull in sowing it c. So in the Minister of the Word there is required a great measure of skill and knowledg in the Word of God which is the seed that he is to sowe Matth. 13. 52. He must be a well-instructed Scribe and like to the Housholder which bringeth forth out of his treasure things new and old He must also be able to discern the disposition and quality of his hearers that he may the better fit his Doctrine unto them and he must be skilful in the right manner of handling the Word 2 Tim. 2. 15. A workman that need not be ashamed rightly dividing the Word of Truth 3. The Husbandman that desires and looks to have good Corn will be careful to sowe good and clean seed not such as is full of soyl and mingled with Cockle Darnel c. So ought all Ministers of the Word to look to this That they preach the pure Word of God without mixture of Errours or of mens inventions or traditions beside or contrary to the Word they must give the sincere milk of the Word to the people as the Apostle Peter calleth it 1 Pet. 2. 2.
Hearers resembled by the second sort of ground which is the stony ground and these go beyond the former sort for they onely heard and understood it in their minds but these are also affected in heart with the Doctrine in some degree and measure receiving it with gladness but yet because it doth not throughly and effectually enter into their hearts so as to be truly rooted in them therefore they do not hold out in their good affection to the Word but in time of trouble and Persecution arising for the Word do revolt and fall away from their first Profession And this sort of hearers may be called the inconstant or temporary hearers because though they begin well in shewing some affection to the Word for a time yet they continue not therein And these are fitly compared to stony ground where seed is sowen and that chiefly in two respects 1. As stony ground hath some little earth or mould in which the seed sowen taketh some shallow rooting and therefore springeth up quickly so these Hearers though their hearts be very stony and much hardned in sin yet not so hard but there is some degree of goodness in them and some softness and pliableness to the Word which maketh them to be in some measure affected with hearing it and to give it some shallow entrance and that very soon upon the hearing of it 2. As seed sown in stony ground though it have some shallow rooting and do suddenly spring up and make a good shew a while yet being not rooted deep enough is not able long to endure the heat of the Sun but is at length scorched and withereth So these temporary hearers though they give the Word some shallow entrance into their Hearts at first being affected with it and do for a while make a fair shew of profiting by it and of giving true entertainment to it yet because the Word is not rooted deep enough in their Hearts they are not able to indure the heat of Persecution stirred up for the Word but are offended thereat and fall away from their first Affection But to come unto the words of the Text more nearly In them is contained a Description of these temporary Hearers 1. By the things which are commendable and good in them 1. They hear the Word 2. They receive it 3. They receive it with gladness 4. They immediately receive it with gladness 2. They are described by those things which are discommendable and wherein they fail Vers 17. 1. They have no root in themselves 2. They indure but for a time And this latter is proved by the event or issue which falleth out afterward viz. That when trouble ariseth for the Word's sake immediately they are offended Which are sowen on stony ground That is those hearers of the Word who are resembled by the stony ground where seed is sown Immediately So soon as they have heard it Receive it Not onely into their minds and understandings as the former sort of hearers did but into their hearts and Affections in some degree believing the truth of it loving it and rejoycing in it in some measure and for a time Luk. 8. 13. For a while they believe With gladnesse Rejoycing in the Doctrine delivered when they hear and understand the same So much of the Words Observ Observ Here we see that unprofitable Hearers of the Word may go very far in many properties and duties of the profitable hearer and yet be still unprofitable 1. They may be outward hearers for so are all the three sorts of unprofitable Hearers 2. They may understand and conceive the Doctrine taught as the first sort of hearers do as we have before shewed 3. They may in some degree give it entrance into their Hearts by believing it and giving assent to the truth of it and making some kind of Application of it to themselves Luke 8. 13. they are said to believe for a while So Simon Magus Act. 8. 13. believed the Doctrine oâ— Philip they may also be affected in heart with some kind of Love and desire to the Word and with a kind of delight and joy in it So it is here said that these temporary hearers so soon as they have heard do immediately receive the Word with gladness So Mark 6. 20. Herod heard John Baptist gladly And Joh. 5. 35. The Jews for a season were willing to rejoyce in the light of John's Doctrine Hebr. 6. 5. a Reprobate may taste the good Word of God that is feel some kind of sweetness and delight in it 4. He may do this speedily at the first hearing of the Word c. Object Object Most excellent Promises are made in Scripture to such as are in heart affected with joy and delight in the Word Prov. 2. 10. When Wisedome entreth into thy Heart and Knowledg delighteth thy Soul Discretion shall preserve thee Understanding shall keep thee Psal 1. 2. Blessed are such as delight in the Law of God Psal 112. 1. Blessed is the man that delighteth greatly in Gods Commandments Answ Answ Understand these places not of every kind of joy or delight in the Word of God for Herod rejoyced in the Word and yet was not blessed but of a true sound and sincere joy and delight in it But of the sincerity of this joy in the Word and of other sound affections to it and how they differ from counterfeit I shall speak more in the uses of this point unto which now I come Vse 1 Use 1. This being so that unprofitable hearers may go so far in doing many good things and yet be still unprofitable Hence we may gather further that one may go very far in the Profession of Christianity and outward practice of it be almost a Christian with Agrippa and yet be no sound Christian He may go far in a shew of Religion and yet be without the power of Godliness in heart He may come near unto saving Grace and yet never be partaker of it in a word he may be near the Kingdome of Heaven and yet never enter into it See Hebr. 6. 4. how far Reprobates may go in Christianity They may be enlightned and taste of the Heavenly gift and be partakers of the Holy Ghost that is of many excellent gifts of the Spirit they may also taste the good Word of God and the powers of the World to come and yet for all this be in a damnable estate The truth is men may go so far in a shew of Christianity as not onely to deceive others by perswading them to think them better then indeed they are but also to deceive their own hearts being falsly perswaded that they are good Christians when it is nothing so Let this move every one to take heed of deceiving others and himself by a shew of Religion and by a false perswasion that he is in state of saving Grace when he is not so and let it move all to labour for the power of Religion in their hearts and for sound
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
rebelling against it The fault is not in the Doctrine of it self but in Satan and wicked men Vse 1 Vse 1. This confuteth the Papists who teach that temporal prosperity is one note and mark of the true Church of God in this life So Bellarmin de notis Eccles cap. 18. But this cannot be seeing the Profession of the Word is usually an occasion of great troubles and Persecutions raised against such as Profess and maintain the true Doctrine of it Use 2 Use 2. This also shews what all must look for that profess the Gospel in truth and sincerity let them not think to live alwayes in outward Peace nor to be free from all opposition of Satan and wicked men in the World let them not think to be without some kind or other of trouble and Persecution to be stirred up against them for the Words sake It will never be so so long as there is a Devil and so long as there are any wicked men on earth to be his instruments in opposing the Word of God it is in vain for the true Professors of it to promise themselves a freedome from troubles and Persecutions for the Word sake therefore look not for it True it is that all Professors of the Word meet not with the like measure of troubles and opposition yet none escape altogether Therefore every one more or less must look to be opposed and Persecuted some way or other for the Words sake Though thou be not imprisoned banished or Persecuted with fire or Sword for it yet thou must look at least to be slandered and evil spoken of for the name of Christ or else to be scoffed at for thy Profession which is a kind of Persecution as we see Gal. 4. 29. Vse 3 Vse 3. Be not discouraged or think strange if we meet with such hard measure in the World for our Profession of the Word it hath ever bin thus Act. 7. 52. Which of the Prophets have not your Fathers Persecuted saith Steven to the Jews Matth. 5. 12. Blessed are ye when men revile you and Persecute you and say all manner of evill against you falsly for my sake Rejoyce c. For so Persecuted they the Prophets which were before you 2 Tim. 3. 12. All that will live godly in Christ Jesus shall suffer Persecution Remember in this case that our Saviour Christ came not to send Peace but the Sword and Fire amongst men for the Profession of the truth If thou be hated or evil spoken of or any way Persecuted for the Profession of the Word it may rather comfort then dismay thee for it argues that it is the truth of God which thou Professest and holdest else Satan would not so fight and stir against it as he doth stirring up his wicked Instruments to oppose thee for the Profession of this truth 1 Pet. 4. 12. Beloved think it not strange concerning the fiery tryall which is to try you c. But re oyce c. If ye be reproached for the name of Christ happy are ye c. So much of the occasion of the Apostacy of these temporary hearers viz. Affliction and Persecution arising together with the occasion also of these Afflictions the Profession of the Word The next thing is the Apostacy it self implyed by this when they are said to be offended or to stumble at the trouble and Persecution which ariseth as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth The meaning is that they are so offended as to be thereby discouraged and hindered from going on constantly in their good profession Luke 8. 13. They fall away or go away that is they fall from their first Profession and from the Graces which they made shew of for a time Doctr. Doctr. Hence then we learn That outward troubles and afflictions raised against men for the profession of the Word are as a stumbling-block unto hypocritical Professours discouraging and hindering them in their profession and causing them to fall from it Thus it is likely that Demas stumbled at the bonds and imprisonment of Paul and thereupon revolted from his former good profession rather than he would take part in Paul's troubles 2 Tim. 4. 10. Demas hath forsaken me having loved c. So here in England in Queen Maries Reign many stumbled at the persecution c. As the Israelites meeting with great troubles and difficulties in the Wilderness took such offence at them that they were discouraged in their journey to Canaan and would have gone back again so it is with many hypocritical professors of Religion they profess Christ and the Gospel so long as they may do it with outward peace and prosperity but if they meet with troubles for their professions sake they stumble at them as at a great block in their way which they know not how to leap over but are thereby stopped and hindered in their Christian course And this is true not onely of Hypocrites but even of some good Christians for a time that the troubles which are stirred up against them for their profession are a stumbling-block to them at which they take offence and are sometime so discouraged that for a time they fall from their profession The Disciples themselves when they saw Christ taken by Judas and his company fearing lest themselves should also come in trouble and danger did take such offence hereat that they forsook Christ for a time and fled away Matth. 26. 56. So Peter afterward perceiving trouble and danger arising against himself for the profession of Christ was so offended that for fear thereof he denyed Christ for a time This shews how great an offence and stumbling-block affliction and persecution for the Word is usually to the professors of it causing not only hypocrites to fall away wholly and finally but even found Christians to fall back for a time Use Use Take heed we not offended or stumble at any affliction or persecution which may arise for the profession of the Word Let no such troubles discourage us much less make us renounce and give over our good course Be not like these Temporaries who in time of tryall go away Be not like seed in stony-ground which cannot endure the heat of the Sun but soon withereth Labour for constancy in our Christian profession whatsoever troubles come To this end arm our selves against such troubles and use all good means to keep us from being offended and falling away when they come 1. Make accompt of them before they come Cast thy accompt before-hand with the wise builder Luke 14. 28. and consider well what it will cost thee to be a good Christian it will cost thee many troubles much hatred and opposition from Satan many reproaches slanders scoffs c. at the hands of the profane Make accompt of these before-hand and thou shalt be better armed to bear them and not be daunted when thou meetest with them 1 Thess 3. 4. When we were with you sayes Paul we told you before that we should suffer
of the Divine excellence of it Hence is it that they are not affected in Heart with it neither are they moved to imbrace and yield conscionable obedience unto it Such were the Prophet Ezekiel's hearers mentioned Ezek. 33. 32. To whom he seemed in his Preaching to be as a lovely Song of one that hath a pleasant voice and can play well of an Instrument for they heard his words but did them not They took heed to the Prophets words and manner of speaking and were delighted with his good utterance but regarded not the matter and substance of his Doctrine to imbrace and practise it Vse 2 Vse 2. Let all that would shew themselves good hearers give diligent heed to the matter of Doctrine delivered and look at the Divine Authority of it Hear it not as man's word but as the truth of God So 1 Thess 2. 13. So much of the Duty enjoyned Now followeth the reason used by our Saviour to inforce it on his Disciples With what measure ye mete c. This Proverbiall sentence we find uttered by our Saviour not onely here but also Matth. 7. 2. upon another occasion and to another purpose namely to shew that such as rashly and uncharitably censure others shall be in like manner censured by others But in this place our Saviour applyeth it to his present purpose to shew what fruit and benefit should come of it If they would use diligence in hearkning to the Word and such conscionable care to profit by it as was fit then the Lord would recompence this their diligence and care with such a measure of fruit by hearing as should be answerable and proportionable to their care and diligence used as if he had said Look what measure of diligence and conscionable care is in you to hear the Word and to profit by it the like measure of Spirituall fruit and profit shall you reap by the blessing of God upon your hearing Vide Theophylact. Bucer Lyser Winkelman in locum And to you which hear That is diligently attend and give heed to the Doctrine of the Word with a conscionable care to profit by it More shall be given A greater measure of sound Knowledg Faith and such other sanctifying Graces of the Spirit shall be bestowed on you and wrought in you by the Word Preached Thus our Saviour in these last words of the verse doth more plainly shew what he meant by the former Proverbiall speech when he said That with what measure they did mete it should be c. So much of the words Doctr. 1 Doctr. 1. With what measure c. Observ Observ We must look that the Spirituall fruit and profit which we reap by performance of holy duties shall be proportionable to the diligence and conscionable care which we bestow upon those Duties Look what measure of diligence and conscionable care and pains we mete unto God in performance of good Duties the like measure of Spirituall fruit and profit will he mete unto us again If we use a good measure of care and diligence we may look for a good measure of fruit if small or no care or diligence then small or no fruit That which Paul speaketh of giving Alms to the Saints is true of all Religious duties 2 Cor. 9. 6. He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully If we be sparing and niggardly in our care and pains bestowed on the duties of Gods service we shall reap but a small measure of fruit by those duties but if we be liberal and bountiful in our care and diligence God will reward us with a bountiful measure of fruit and comfort which we shall find and feel by performance of such duties To this purpose is that 1 Cor. 15. ult Be ye stedfast unmoveable alwayes abounding in the work of the Lord for as much as you know that your labour is not in vain in the Lord As if he should say The Lord will abundantly reward you if ye be abundant and plentifull in his work that is in performance of holy and religious duties Use 1 Use 1. See the reason why many reap little or no fruit or sound comfort to their own souls by performance of holy duties of Gods Worship as hearing of the Word receiving Sacraments Prayer c. It is because they bestow small or no care pains and diligence in performance of them but sleight them over thinking that God is pleased with the outward work done though there be no conscionable care of the right manner of doing such duties It is just with God to deprive such of the fruit and comfort of such duties when they are thus negligent and careless in performing them Such measure as they mete unto God in their obedience and service the same measure he justly meteth to them again in the fruit and reward of that service Use 2 Use 2. To encourage us to use diligence and conscionable care in all duties of Gods service knowing that our labour and care shall not be in vain in the Lord but according to the measure of care and diligence which we bestow he will reward us with a proportionable measure of fruit and comfort which we shall reap by serving him conscionably As a good and liberal Master if he see his servant careful and painfull in his service will deal the more bountiful with him in his wages So will the Lord deal with us not that we can by any care or pains of ours deserve a more plentiful reward at the hands of God but onely because he hath freely promised so to reward our pains bestowed in his service and not for the worthiness of our service in it self Doct. Doctr. 2. And to you which hear c. Observ Observ Diligent and conscionable hearing of the Word preached is a speciall means and help to further Christians in grace and to increase in them all sanctifying gifts of the Spirit 1 Pet. 2. 2. Desire the sincere milk of the Word that ye may grow thereby Ephes 4. 12. Christ when he ascended gave Pastors and Teachers for the perfecting of the Saints and for the edifying of the body of Christ that is to further the Saints in grace Therefore 1 Thess 5. 19. the Apostle having first said Quench not the Spirit he presently addeth Despise not Prophesying to shew that the way not to have the graces of the Spirit quenched in us but rather to have them cherished and increased is not to despise prophesying or preaching of the Word that is to make high accompt of it and to shew it by diligent hearing of the Word See Act. 20. 32. Vse 1 Use 1. See then that hearing of the Word is needfull not only for such as want grace but also for such as are already called effectually and are in the state of grace to confirm them therein and help them to grow in it As the Word preached is the seed of our new birth by which we must come to be
being the ordinary and principal means whereby God usually worketh grace in his Elect. 1 Pet. 1. 23. The incorruptible seed of our new birth Rom. 10. 17. Faith cometh by hearing and hearing by the Word of God Gal. 3. 2. Quest Quest Are not the Sacraments a means to work grace in us Answ Answ Touching the Lords Supper that is a Sacrament of confirmation to strengthen and nourish grace in us and not to work grace where it was not before Touching Baptism we grant that it is not onely a seal of grace but also an effectual means by which God doth in the right use of it work grace in such as are partakers of it according to that Tit. 3. 5. We are saved by the washing of the now birth that is by baptism And yet so as we do not tye this effect alwayes to it for in some grace is wrought before Baptism in some at the time of Baptism and in some after Baptism But this makes nothing against that which we have said of the Word preached for in such as are of years of discretion preaching of the Word is the principal means to work grace especially in such as have not grace wrought in them before by means of Baptism Use 1 Use 1. This should stir up Ministers which are as the Lords Husbandmen to be diligent on all occasions to cast this seed of the Word into the ground that is to preach it diligently and frequently to their people in season and out of season Eccles 11. 6. In the morning sowe thy seed and in the evening withhold not thy hand This we must do if we would have the fruit of saving grace to spring and grow up in our people Vse 2 Use 2. To stirr up the people to make high account of this Ordinance of God the publick Ministery of the Word and to be diligent in hearing it If thou wilt have grace to spring and grow in thee thou must desire the seed of the Word to be often cast into thee as into good ground c. So much briefly of the first Point Now followeth the second thing laid down in this Parable namely from whence the Word preached hath vertue and efficacy to work grace not from the Ministers of God which preach it but from God himself This is implyed as I have said Verse 27 28. when it is said That the Husbandman having sowen his seed though he sleep and rise up night and day taking no further thought for it yet it springeth and groweth up by the blessing and providence of God giving vertue both to the seed it self to grow and to the earth to bring it forth Doctr. Doctr. Here then we are taught that the vertue and efficacy of the Word Preached for the working of Grace in the Hearers doth not depend upon the Ministers that Preach it but upon God himself As in the sowing of Seed all that the Husbandman can do is onely to Till the ground and to cast the Seed upon it and then to Harrow it into the ground but he cannot of himself nor by any thing he can do nor by any care that he can further take I say he cannot of himself by any of these means make the seed to spring and grow but he must leave this unto Gods Providence who maketh the Sun to shine on it and the rain to fall on the Earth that the Seed may fructify and grow up even so it is in the Ministry of the Word All that the Minister of God can do is to be diligent in Preaching the Word opening and unfolding the sound Doctrine of it to the People and applying the same unto them by zealous and earnest exhortation admonition reproof c. But he hath not the Hearts of his people in his hands he cannot work upon their Hearts or cause the Word to work upon them to enlighten them to work Faith and Repentance in them c. but it is God alone that must do this by the power of his own Spirit else it will not be done 1 Cor. 3. 6. I have Planted saith Paul Apollo watered but God gave the increase So then neither is he that Planteth any thing neither he that watereth but God that giveth the increase And 1 Cor. 15. 10. I laboured more abundantly than they all yet not I but the Grace of God which was with me that is the power and efficacy of Gods Spirit making his Ministry effectuall Therefore also the Lord promiseth to joyn his Spirit with the Ministry of his Word in the Church to make it effectuall Esay 59. ult Vse 1 Use 1. See by this that we ought not to contemn or refuse the Doctrine of the Word because of the meanness of the person that doth Preach it Though he be of mean place and condition in the World or of mean parts and gifts yet if he be indued with a sufficiency of gifts and have a lawfull calling to the Ministry we are not to contemn his Doctrine nor to refuse to hear and imbrace it so long as he reacheth the truth of God soundly and in profitable manner In this case remember that the efficacy of the Word is from God and not from the person of the Minister and he may if he please and doth sometimes give as great a blessing to the Ministry of a man of mean gifts dealing sincerely in his Ministry as he doth to the Ministry of another that hath greater gifts He that was powerfull in converting the World by the Ministry of the Apostles being but mean persons and some of them unlearned Fishermen at the time of their first Calling his Arm is not shortned but he can still work mightily and marvellously by the Ministry of mean persons Vse 2 Use 2. This may teach faithfull Ministers not to be discouraged or troubled at it nor too much to vex and grieve their minds at it though they have faithfully laboured in the Ministry and yet see not in their people such good fruits of their pains as are answerable to their desire and expectation Here we must remember that though we be called to Preach the Word yet it is not in us to make it effectuall to work Grace further then the Lord gives a blessing to our pains and accompanyeth the outward Teaching with the inward operation of his Spirit He that Planteth and watereth is nothing but God which onely giveth the increase Faithfull Ministers are but the Lords Husbandmen they are to cast the seed of the Word into the Ground that is to open and apply the Doctrine of it to the Hearers by Preaching but they cannot of themselves make this Seed to spring and grow up in them that is to bring forth the fruit of saving Grace in them This God alone can do by the powerfull work of his Spirit joyned with the outward Ministry Here then a Faithfull Minister is to do as the Husbandman useth to do When he hath sowed his Seed and Harrowed it into the ground he
outward action or gesture of the Devils in this party possessed in that they ran to Christ and worshipped him Now follow the words or speeches which they used to him ver 7. He cryed with a loud voice and said what have I to do with thee c. Observ Observ The Devill hath power not onely to enter into the bodies of men or other living Creatures but also being in them he can utter a voice in plain words which may be understood Thus being in the Serpent he spake to Eve at the beginning Gen. 3. See this observed before chap. 1. 24. He cryed out This crying out shewed their great vehemency and earnestness in their suit made unto Christ which was that they might not be cast out and withall their great fear of the power of Christ What have I to do with thee They expostulate with our Saviour about the cause of his molesting and troubling them q. d. why shouldest thou molest and disquiet us or go about to cast us out of our Possession what cause is there why thou shouldest do it See before upon chap. 1. ver 24. Jesus thou Son of the most high God The reasons moving the Devill to confess Christ see before chap. 1. ver 24. I will that thou swear c. That is I intreat or desire thee earnestly to swear unto me They adjure him to the end they might be assured of that they requested of him That thou torment me not They would have Christ swear not to torture them further by his Divine power which they already began to feel shewing how fearfull they were to feel his power in greater measure Now there are two kinds of Torments which the Devills feared and would have Christ swear not to put them unto 1. They feared to be cast out of the party possessed and this was one torment to them as appears by the verse following 2. They feared further lest our Saviour should also throw them forthwith into the torments of Hell which is called the Deep Luke 8. 31. Both these degrees of torment they sued unto Christ not to afflict and vex them with So much of the meaning Observ Observ What have I to do c. See before chap. 1. 24. Jesus thou Son of the most high God Observ 1 Observ 1. Here we see that there is a kind of Historicall Faith in the Devills themselves whereby they do know the Doctrine of the Word and do give a generall assent to the truth of it They know and believe Christ to be the Son of God and the true Messiah and Saviour of Mankind So also they know and believe in general many other Doctrines taught and revealed in the Word of God See this handled chap. 1. ver 24. Observ 2 Observ 2. Further in that the Devills do for sinister ends and in Hypocrisy confess Christ to be the Son of God Hence we learn that therefore it is one property of the Devill to profess Christ and the Doctrine of the Gospell in Hypocrisy for sinister ends and respects as either because he is sometimes forced by the power of Christ to confess the truth or else to bring the Truth into disgrace or suspition of falshood in that he being the Father of lyes giveth testimony to it or for some other sinister end Thus we find that he often confessed Christ and the truth of the Gospell but it was alwayes in gross Hypocrisy aiming at sinister and evill ends yea in all his confessions still he had some wicked and Devillish purpose Use Vse This should teach us to beware of Professing Christ and the Gospell for sinister ends as for our own credit gain or preferment or onely because the Laws of the Land enjoyn us so to do Let not such by-respects move us to profess Christ and the Gospell The Devills profess Christ for sinister respects in Hypocrisy and so do many Reprobates that shall never be saved as we see in Judas and in those mentioned Matth. 7. 22. who shall at the last day say to Christ Lord Have not we by thy name Prophesied c. Therefore beware of professing Christ or his Truth in Hypocrisy And know withall that it is not enough to make outward Profession hereof in words for so may wicked Reprobates and the Devill himself do but see that we profess Christ and his Truth in sincerity of Heart aiming at his Glory therein and not at sinister respects See chap. 3. ver 11. Observ It followeth I will that thou swear not to torment me Observ In that they do not onely make sute to Christ but would also have him swear unto them not to torment them by making them feel his Divine power hence we may gather that the Devills do stand in very great fear of Christ's power and do by all means shun the apprehension and feeling of it This we see here and Luke 8. 28. they beseech Christ not to torment them See chap. 1. ver 23 24. Ver. 8. For he said unto him Come out of the man c. The Evangelist here giveth the reason why the Devills â—ued so earnestly to Christ not to torment them further by his power namely because our Saviour had commanded them to come out of the party possessed Observ Observ Here then we are taught that where the Devill hath once gotten hold and Possession in any he is very loath and unwilling to forego his hold and to be cast out of his Possession There is no greater torment to him then this See this handled chap. 1. ver 26. Use 1 Vse 1. See how needfull it is in the case of bodily possession by the Devill to go to God by Prayer to cast him out yea to use extraordinary Prayer and Fasting in that case as the Church hath used to do c. Mark 9. 29. Use 2 Vse 2. Take heed of giving Satan the least entrance into our hearts and especially of suffering him to lodg and take possession there by his sinfull suggestions and temptations Use 3 Use 3. Hence gather one speciall reason why the practice of true Repentance is so hard and difficult because by it the Devil is dispossessed and cast out of the Heart and Conscience of the sinner Therefore 2 Tim. 2. ult Such as Repent are said to recover themselves out of the snare of the Devill By true Repentance the love of all sin is cast out of the Heart that it bear no longer sway there as it did before now sin being cast out the Devill is cast out And we must not think this will easily be done Such as are in the Devil's snare he will hold them as fast as is possible for him to do that they may not break loose from him Such as are his Captives and Prisoners he will not easily let them go free no no he will make them as sure to himself as he can he will like a cruell Jaylor lay as many Irons upon them as they can bear that they may not escape that is he
and by his life Doctrine and Miracles made many places famous which were otherwise obscure and of little note before as Bethlehem Capernaum Nazareth c. So the poor Village Anathoth is made famous by the Prophet Jeremy So Pathmos a little Island is made famous to this day by St. John's living there and seeing those Heavenly Visions there revealed to him Revel 1. 9. Use 1 Use 1. This must teach such as live in obscure and mean places to labour so much the more to excell in Spiritual gifts Then the obscurity of the place shall not at all vilify them but they shall honour it Use 2 Use 2. If we would live in places of note and truly famous and renowned then make choice to live where good men and excellent Christians do live c. It is not Antiquity Wealth fair Building c. which make a place honourable but eminent persons for Grace living there So much of our Saviour's comming to Nazareth his own Countrey Now withall the Evangelist mentioneth the persons which accompanied him His Disciples followed him This is to be understood chiefly of the Twelve Apostles whom he had before chosen to that Office and appointed them to be with him that is to be his ordinary Companions and Followers wheresoever he became Of this see before chap. 3. 14. So much of our Saviour's comming to Nazareâ—h and of those that accompanied him thither Now it follows to speak of his Preaching there which is amplified by two Circumstances 1. The time The Sabbath day 2. The place In the Synagogue When the Sabbath was come By these words the Evangelist seemeth to imply that he watched the opportunity of the Sabbath day forbearing to teach publickly till that day came and when it was come then beginning to teach in publick In the Synagogue which was the ordinary place in which the Jews used to assemble on the Sabbath for performance of publick duties of Gods Service as hath bin before shewed So that as our Saviour took the opportunity of time so also of the fittest place for his publick Teaching Now the points of Instruction to be gathered from hence see handled before chap. 1. 21. Mark 6. 2. And many hearing him were astonished c. Febr. 25. 1620. HAving spoken of our Saviour's comming to Nazareth with his Disciples and of his Preaching there in the Synagogue on the Sabbath-day Now it follows to speak of the effects which followed upon his Preaching which are three 1. That many who heard him were astonished 2. That they testified their astonishment by their words questioning among themselves 1. About the excellency of his Doctrine and greatness of his Miracles From whence hath this man these things c. 2. About the meanness and obscurity of his person in regard of his education Parentage and Kindred ver 3. Is not this the Carpenter's c. 3. That they were offended at him Touching the first of these effects which was the astonishment of many of the Hearers the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify that they were stricken with great admiration at the hearing of Christ's Doctrine and manner of his Teaching and yet they were not converted by it for they were offended at his person Now what Instructions may hence be gathered see before upon chap. 1. ver 22. I proceed to the second effect their questioning among themselves 1. About the excellency of Christ's Doctrine and Miracles ver 2. 2. About the outward meanness of his person ver 3. Touching the first From whence hath this man these things q. d. How comes this mean and obscure person of so mean education Parentage and kindred to be indued with these excellent gifts and abilities of Teaching and working Miracles Thus they are driven to confess the excellency of his gifts and yet they speak contemptibly of his person in regard of his mean Parentage and education for seeing they knew that he had bin trained up at Nazareth with Joseph his reputed Father in the Trade of a Carpenter as apâ—eareth ver 3. and not brought up to learning therefore they wondred how he should attain to so excellent Knowledg and so rare a gift of teaching What Wisdome is this By Wisdome understand that excellent Divine Knowledg and Gift which our Saviour Christ manifested in his Teaching Which is given unto him These words do shew that they thought this extraordinary Wisdome and Knowledg to be given unto him but they knew not how or by what means They thought God to be the Authour of such Gifts but this was their blindness that they conceived not how he should give such excellent Wisdome without the help of humane Learning which our Saviour wanted See Joh. 7. 15. That even such mighty works c. By mighty works they mean the great and powerful Miracles wrought by our Saviour for confirmation of his Doctrine And this they mention as another special cause of their astonishment and admiration that so mean a person should be able not onely to Preach such Doctrine and in so excellent manner but also to seal the truth of that Doctrine by such powerfull Miracles So much of the meaning of the words Observ 1 Observ 1. In that these Nazarites the Countrey-men of Christ do acknowledg and wonder at the excellent gifts which appeared in him and yet they did not profit by his Doctrine or Miracles but were offended at him as it is said in the next verse Hence we may learn That men may acknowledg and wonder at the Spiritual gifts and Graces which they see to be in others and yet themselves have never the more Grace but be utterly void of all sanctifying and saving gifts of the Spirit These Nazarites did all bear him witness and wondred at the gracious words which proceeded out of Christ's mouth Luke 4. 22. and yet they were so far from Grace themselves that they thrust Christ out of their City and would also have thrown him headlong down from the Hill on which the City stood ver 29. So Joh. 7. 46. The Officers of the Pharisees and chief Priests being sent to take Christ having heard him Teach confessed that never any man taught like him thereby shewing their Admiration at his Doctrine and excellent manner of Teaching and yet notwithstanding this their admiration and confession of the Grace that was in Christ themselves were void of Grace and so remained for there is no mention of their Believing in him So Act. 4. 13. The Rulers Elders and Scribes did wonder at the Spiritual courage and boldness of Peter and John in Preaching the Word and ver 16. they could not deny but a notable Miracle was wrought by them and yet they believed not their Doctrine but forbad them to Preach any more in the name of Jesus Use 1 Use 1. See the excellency of those Spirituall Graces which shine forth in Gods faithfull Servants and Children being such as doth many times force even those that are void of Grace to acknowledg and
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
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
Prophet Jeremy Jer. 1. 6. and in Jonah Chap. 1. 3. flying to Tarshish when he was commanded to go preach against Nineveh But as it is presumption for Ministers of the Word to run before they are sent so it is disobedience against God not to go and preach and do other Ministerial duties when they are sent and qualified with gifts fit for the Ministery Here also others are reproved who being called to any other place or office wherein they should glorifie God and do him service do neglect or omit the duties required of them in those places or make delayes and excuses when they should perform them So much of the Apostles going forth upon Christ's Command to execute their Apostolical Office Now to speak of the parts of that Office which they executed And first of their Preaching which is amplified by the matter or object of it the Doctrine which they preached the doctrine of Repentance They preached that men should repent First of the Ministerial act of Preaching and then of the object or matter of it Doctr. Doctr. In that here is mention of the Apostles preaching of the Gospel yea it is mentioned in the first place as a main and principal part of their Apostolical Office hence Observe the dignity and excellency of this Ministerial work of preaching So excellent and worthy a work that the Apostles themselves were exercised in it yea it was the principal part of their Office 1 Cor. 1. 17. Paul sayes Christ sent him not to baptize but to preach the Gospel that is principally to preach the Gospel yea not onely the Apostles of Christ but Christ himself being on earth spent a good part of his life in this holy Function as we have heard before Chap. 1. Verse 14. which doth greatly set forth the dignity and excellency of this work Therefore also Solomon a King thought it no disgrace but rather an honour to himself to be called Ecclesiastes or The Preacher Therefore also 1 Cor. 14. 1. the Apostle bids us desire the gift of Prophecy above all other spiritual gifts Use 1 Use 1. See then that none should think themselves too good or too great to be exercised in this work of the Ministery though they be of never so great birth or wealth it is no disparagement but an honour to them if they be called to be Preachers of the Word Use 2 Use 2. This should encourage Ministers of the Word to diligence and painfulness in this part of their Ministerial Office above all other according to that strait charge given by Paul to Timothy 2 Tim. 4. 1. The very excellency and dignity of the Office of preaching the Word should stir them up to diligence therein Use 3 Use 3. Take heed of contemning this excellent work of the Ministery of thinking meanly of it 1 Thess 5. 20. Despise not Prophesying but esteem highly of it as a special gift bestowed of God upon the Church for the good and salvation of it Ephes 4. 11. And esteem well not only of the Work or Office of Preaching it self but even of the persons of Gods faithful Ministers for their works sake 1 Thess 5. 13. So much of the act of Preaching Now followeth the Matter or Doctrine which they Preached That men should repent The Evangelist doth not here mention all the parts or branches of their doctrine for they preached also the doctrine of the coming of the Messiah as they are expresly commanded Matth. 10. 7. and no doubt but they also preached the doctrine or faith in Christ stirring up the people to believe in him Luke 9. 6. They preached the Gospel Now the Gospel comprehends the doctrine of faith as well as of repentance yea the doctrine of faith is the principal and most necessary part of the Gospel Therefore when the Evangelist saith They preached that men should repent he speaketh by the figure Synecdoche naming one special part or branch of their doctrine for the whole Doctrine of the Gospel which they taught Quest Quest Why doth he mention the doctrine of Repentance and not rather the doctrine of Faith Answ Answ Because as it is most likely the Apostles did in the first place teach and urge the Doctrine of Repentance unto the people after the example of John Baptist Matth. 3. 2. and of Christ himself Matth. 4. 17. and Mark 1. 15. The Reason whereof is likely to be this Because howsoever Faith be the first Grace in order of Nature and the Doctrine of Faith the principal Doctrine yet Repentance is that Grace which doth first appear outwardly by the fruits of it and by which the truth and soundness of Faith is also manifested Touching the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated to Repent it is such a word as doth properly signifie to change ones Mind or to become more wise then he was before and so it serveth very fitly to expresse the nature and practise of true Repentance Now here before we come to the particular Instructions to be gathered from the words we have good occasion offered to speak somewhat in general touching the Nature and practise of Repentance Concerning which see before Chap. 1. Verse 15. Mark 6. 12 13. And they went out c. May 6. 1621. IN these Verses the Evangelist layeth doth down two Things 1. The Apostles going forth upon the Command of Christ 2. The execution of their Apostolical Office in Preaching and Working Miracles Of the first we have spoken In part also of the second Where we considered two parts of their Office 1. Preaching Verse 12. 2. Working Miracles for confirmation of their Doctrine Verse 13. Touching the first we also considered two things 1. The Ministerial Act of Preaching 2. The Object or Matter preached That men should repent Of the Act we have spoken In part also of the Object Where the sense of the words being first cleared we have begun to speak somewhat in general touching Repentance shewing 1. What it is 2. The necessity of it 3. Certain marks or signs to discern it by Now it remains to speak also of some Motives to stir up to the practise of it And then of the usuall Impediments which keep men from Repentance which Impediments are to be removed Of these Motives to Repentance and Hinderances of it see before Chap. 1. Verse 15. Now after the general handling of this Doctrine of Repentance we are to gather one or two Points of Instruction which do more particularly arise from the words Doctr. 1 Doctr. 1. In that the Evangelist here speaking of the Doctrine preached by the Apostles doth mention only the doctrine of repentance as one main part of that Doctrine which they taught hence we learn this That the doctrine of Repentance is one of the main and principal doctrines needfull to be taught in the Church A doctrine of speciall use and necessity A fundamentall doctrine Heb. 6. 11. one of those Principles taught in the Primitive Church Therefore it was the
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
body and substance of the Gospell and of true Christian Religion How miserable were our case if we lived in such places and amongst such people sitting in darkness and in the shadow of death destitute of the true knowledg of Christ and the Gospell Think seriously hereof and be thankfull for this wonderfull mercy of God shewed to us in calling us to the Knowledg and Profession of his Gospell and of true Christian Religion grounded upon it And let us not rest in a bare Profession of it but indeavour to live answerably to it gracing our Profession and adorning true Religion and the Gospell of God by Holiness of life The Ancient Fathers as Justin Martyr and Tertullian c. justified the Christian Religion against the Gentiles and Pagans by alledging the holy lives of the Professors of it so should we be able to justify the truth of our Religion against Turks Jews Papists c. by the holiness of our lives not living in such sins as raign amongst Turks Jews c. Use 2 Use 2. This must strengthen our Faith in the belief of this Doctrine of the Gospell causing us to give absolute credence to it as to the word of truth and Doctrine of God seeing it hath bin confirmed by so many Miracles We must therefore beware of calling any part of this Doctrine into doubt or question Use 3 Use 3. It must also move us to yield absolute obedience to the Doctrine of the Gospell and to every part of it Rom. 15. 18. Paul sayes that Christ wrought mighty Signes and Wonders by him that by that means the Gentiles might become obedient to his Doctrine Vse 4 Vse 4. Lastly it must move us also constantly to hold and maintain this Doctrine in Profession and Practice and to stand in defence of it to the utmost of our power both in life and death as the Martyrs have done before us Mark 6. 14 15 16. And King Herod heard of him c. May 27. 1621. FRom this 14th Verse unto ver 30. is laid down the third principall part of this Chapter which contains the History of King Herod's opinion touching Christ when he heard of his fame by occasion whereof also the Evangelist digresseth to relate the History of the same Herod's beheading of John Baptist The Judgment of Herod touching Christ is laid down ver 14 15 16. The History of John's beheading ver 17. unto ver 30. Touching the first Consider 1. The occasion of his conceiving that opinion which was the fame he heard of Christ 2. The erronious Opinion or Judgment it self manifested by his words saying of Christ that he was John Baptist risen from the dead and that great works were wrought by him ver 14. 3. A further declaration of his Judgment of Christ by comparing it with the different opinions of others concerning him ver 15 16. Touching the second Consider 1. The description of the person by his name Herod and by his Office a King 2. The Intelligence which he had of Christ's fame together with the reason or cause of it He heard of him for his name was spread abroad or manifested King Herod We read of three Herod's mentioned in the New Testament The first mentioned Matth. 2. 1. in whose dayes our Saviour was born Called Herod the Great who was King of the Jews at that time He cruelly Murthered all the Male-Children in Bethlehem and the coasts of it c. The second is this Herod here mentioned called by Josephus Herod Antipas who was Son to the former Herod And this Herod is sometimes called a King as here and sometimes a Tetrarch as Matth. 14. And Luke 9. 7. and Luke 3. 1. He is said to have bin Tetrarch of Galilee Now a Tetrarch doth signify a Governour over a particular Province or Countrey such a one was this Herod over the Countrey of Galilee Vide Kemnit Harm cap. 16. And though he were not properly a King because he had not an absolute Kingly power over the Galileans but was himself subject to the Romane Emperour yet because he was the chief Governour in that Country under the Emperour therefore the people of that Countrey did commonly call and account him as their King and so doth the Evangelist herein conforming to the vulgar opinion and to the common and ordinary title which the people gave to Herod The third Herod is he that is mentioned Act. 12. who is called by Josephus Agrippa and said to have bin the Nephew or Grand-child of Herod the Great He was also a Tetrarch or Governour over the Jews This was he that killed James the Apostle and Imprisoned Peter to please the Jews and afterwards dyed miserably being eaten up of Worms for his Pride and ambition as appeareth Act. 12. Observ 1 Observ 1. In that here is mention made of Herod the King or Tetrarch of Galilee a wicked Son of a wicked Father Herod the Great who caused the innocent young children to be Murthered that so he might have put Christ to death being newly born Hence observe that the children of wicked Parents are apt to follow the evill example of their Parents and to be like unto them living in the same sins and therefore it is often so that wicked Parents have also wicked children I say often because it is not alwayes so but many times it is if not for the most part 1 King 15. 26. Nadab did evill in the sight of the Lord and walked in the way of his Father Jeroboam and in his sin wherewith he made Israel to sin So many other Kings of Israel and some of Judah also were wicked like their Fathers though it was not so in all Isai 1. 4. The Prophet calls the rebellious Jews a Seed of evill doers And Matth. 3. 7. John Baptist calls the Pharisees and Sadduces a generation of Vipers to shew that they were wicked children of wicked Parents So Act. 7. 51. Steven tells the hard-hearted Jews that as their Fathers did resist the Holy Ghost so did they Reasons Reasons 1. Children being trayned up with their Parents and under them at least in their young years do by this means take the more notice of their Parents carriage and behaviour and so are the more apt to tread in their steps 2. Some sins of Parents are naturally hereditary unto their Children propagated unto them by naturall Birth in regard of the natural temper and constitution of the body wherein children do usually resemble Parents more or less and by reason hereof are the more apt to such sins as their Parents were given unto such are the sins of Drunkenness Uncleanness c. 3. God doth sometimes justly with-hold his Grace from the Children of wicked Parents and so gives them over to such sins as their Parents lived in that by this means he may punish the sins and wickedness of such Parents even in their Children Use 1 Use 1. Admonition to such Parents as have hitherto lived in a sinful course in swearing drunkenness
love of all sin As it is with a sick body if Physick taken do onely stir and trouble the bad humours and not purge them it is not the better but the worse So if the Conscience be onely troubled for sin c. It followeth ver 15 16. Others said That it is Elias c. Now the Evangelist compareth Herod's false opinion of Christ with the false opinions of others who differed from him in Judgment Where 1. He mentioneth the different conceipts of others ver 15. and then ver 16. he repeateth Herod's opinion shewing how he was grounded in it in that he would not be removed from it though others about him were of different opinions Others said it is Elias c. Luke 9. 8. It was said of some that Elias had appeared and of others that one of the old Prophets was risen again By which words of Luke compared with this place of Mark it appeareth that there were three different Opinions of Christ besides that of Herod 1. Of those that thought him to be Elias 2. That he was one of the old Prophets risen again 3. Or at least That he was a Prophet not inferiour to those ancient Prophets See the like diversity of opinions Matth. 16. 14. Touching the first Opinion we must know That the Jewes in our Saviour's time held this erroneous opinion of Elias the Prophet that he was to return and live again upon earth in Person before the coming of the Messiah which Errour they grounded upon that place of the Prophet Mal. 4. 5. falsly interpreted for whereas the Prophet meaneth that John Baptist should come in the Spirit and power of Elias as appeareth Matth. 17. 12. Matth. 11. 14. Luke 1. 17. they understood him to speak of Elias coming again in his own person how that this was the conceipt of the Jews in our Saviour's time appeareth not only by this but by other places as Joh. 1. 21. Matth. 17. 10. And this Errour they hold also at this day as Buxtorfius a learned man who lived amongst them testifieth See his Book called Synag Jud. cap. 2. and in sundry other places of that Book See also Drusius in Joh. 1. 21. Touching the second Opinion of those that thought him to be one of the old Prophets risen again This they held as it is likely according to that heathenish Errour of the Gentiles That the Souls of the dead do passe into other bodies and so return to live on earth again as before with which Errour also Herod was infected as we have heard before Touching the third Opinion That he was only a great Prophet not inferiour to the ancient famous Prophets this also was a gross Errour for Christ was more than a Prophet and a far more excellent person than any of the old Prophets being indeed the Son of God incarnate and the true Messiah but this which was the truth neither Herod nor any of the rest did conceive or hold Observ 1 Observ 1. Hence gather That the Devil is a great enemy to the true knowledg of Christ labouring all that he can to keep men from it and to hold them in ignorance of Christ and in errours touching his Person and Office This was no doubt one main cause of so many gross Errours which Herod and others held touching Christ and that amongst them all none held the truth The Devil laboured to blind the eyes of their minds that they might not see the truth So it is said of him 2 Cor. 4. 4. that he blinded the eyes of reprobates that the light of the glorious Gospel of Jesus Christ who is the Image of God should not shine unto them Object Object Mark 1. 24. and elsewhere we read that he confessed Christ to be the holy One of God that is the true Messiah therefore it may seem that he is willing that others should know so much Answ Answ He made that profession of Christ in hypocrisie as we have heard not thereby to instruct others in the knowledg of Christ's Person and Office nor to perswade them that he was the true Messiah but rather on the contrary to bring the Person of Christ into disgrace and contempt and to perswade the people that he was not indeed the true Messiah because the Devil the father of lyes affirmed him so to be So that his desire and purpose was no other but to hold the people in ignorance errour and doubting of Christ's Person and Office And thus he hath still laboured in all Ages since to stir up many errours and heresies concerning Christ's Person and Office So at this day among the Papists Reas 1 Reasons 1. He knoweth well how dangerous a thing it is to be ignorant of Christ or to erre in the doctrine of his Person or Office as he is Mediatour forasmuch as there is no salvation to be had without the knowledg of Christ Act. 4. 12. None other name under heaven given among men whereby we must be saved Now none can be saved by him but such as know him aright Joh. 17. 3. This is life eternal that they might know Jesus Christ Now the Devil seeks by all means to hinder mans salvation Reas 2 Reas 2. The Devil beareth extream hatred and malice against Christ knowing him to be his greatest and most deadly enemy and enemy of his Kingdom of darkness and therefore he labours to keep men in ignorance of Christ that so not knowing him they may not believe in him nor be saved by him Use 1 Vse 1. The more the Devil laboureth and bestirreth himself to keep us in ignorance of Christ and to hold us in erroneous conceits of his Person and Offices the more careful had we need be in using all means to be well instructed and grounded in these Doctrines touching Christ and to hold fast the truth of them taking hâ—ed of all contrary Errours such as are holden and maintained by the Church of Rome and by the Lutherans Remember that it is life eternal to know Christ Jesus aright therefore to be ignorant of him or not to know him aright how dangerous is it This is death eternal to be ignorant of Christ Therefore let not Satan keep us in this dangerous kind of ignorance but use all means to come out of it Think no time too much no pains or cost too great to bestow in getting the excellent knowledg of Christ for which Paul counted all things loss c. Phil. 3. 8. and 1 Cor. 2. 2. he sayes he determined not to know any thing among them save Jesus Christ c. This knowledg is more worth than all other knowledg wisdom and learning in the world therefore seek it above all other and be the more diligent in seeking it because the Devil so laboureth to hide it from us It is not for nothing that he laboureth so much herein but because he knoweth the excellency pretiousness and necessity of this knowledg of Christ for all that will be saved Therefore as he
thinking themselves the more holy and acceptable before God because of them and that without them they must needs be unclean and abominable in his sight and therefore they accompted Christ and his Disciples as unholy and prophane for not washing before Meat 2. They used these Washings with an opinion of absolute necessity as if they had been absolutely commanded of God either as parts of his religious Worship or as helps to it and therefore could not without sin be omitted whereas the truth is the Lord had not Commanded them any such outward Washings to be used necessarily in way of Religion and Holiness but the use of them was onely grounded upon their unwritten tradition received from their Elders without warrant from the Word of God Quest Quest From whence did they take occasion to bring in this Tradition or Custom Answ Answ From those Ceremoniall Washings required in the Law of God mentioned Hebr. 9. 10. and Levit. 15. and Numb 19. 15 c. For the Lord having commanded certain Rites of external Washing for such as were Legally unclean either by touching any thing or person which by the Law was accompted unclean or by any other way or means were defiled Hence the superstitious Jews took occasion to bring in and to use many other sorts of outward Washings which were not commanded of God atleast not commanded to be so used as they used them So much in way of clearing the words Observ 1 Observ 1. In that the Evangelist gives this reason why these Scribes and Pharisees censured Christ's Disciples for Eating with unwashen hands because it was their generall Custom to wash when they did eat This shews that as they were superstitiously affected to this Washing so they desired to tye others to their superstitious custom and practise in this behalf Whence observe That it is the manner of Hypocrites to tye others to their own practise and example in matters of Religion and to censure all uncharitably which do not conform to them even in the smallest matters of practise This made the Pharisees so apt to censure Christ and his Disciples at other times because they did not conform to their practise So Chap. 2. Ver. 24. they found fault with the Disciples for not being so strict and curious in observing the outward Ceremony of the Sabbath as themselves would seem to be because they plucked a few ears of Corn on the Sabbath notwithstanding that it was in a case of necessity also being to refresh them being very hungry So Ver. 18. of the same Chapter the Disciples of the Pharisees censured Christ's Disciples for not fasting so oft as themselves and the Disciples of John did Luke 11. 38. The Pharisee marvailed that Christ washed not before Dinner as himself did Reas Reas Hypocrisy is usually accompanied with much pride and self-conceipt which causeth such Hypocrites so to please themselves in their own wayes and courses that they are apt to think and desire that all others should be tyed unto them See Luke 18. how that proud Pharisee pleased himself in his own wayes I am not as others c. I fast twice a Week c. Use Use Take heed of this Pride and Hypocrisy which makes men so desirous to tye all to their own Example and to censure such as will not be or are not like them in Practice The rather beware of it because it is a Corruption very natural not onely to gross Hypocrites such as the Pharisees but even to some good Christians as may appear in John's Disciples joyning with the Disciples of the Pharisees in censuring Christ's Disciples for not Fasting so oft as themselves did Chap. 2. 18. For there is some degree of natural Pride even in the best which makes them too much in love with their own waies though they be not alwaies good nor such as it were fit for others to walk after them and to tread in their steps Labour to see this Pride in our selves and to strive against it and on the contrary to be low in our own eyes thinking meanly of our selvs and our own wayes and not desiring to tye others to follow us in every thing we do especially in small matters and things in their own Nature indifferent and much less in things evil and unlawful c. Great difference is in the Consciences of men c. See Rom. 14. Observ 2 Observ 2. Further we see here another property of Hypocrites which is this that they put Religion and Holiness in outward Rites Ceremonies and superstitious Observations and think that by performance of these they become holy and acceptable before God These Scribes and Pharisees attributed holiness to these external washings of hands before Meat and to the washing of Cups Pots c. And the more careful they were of these the more holy they thought themselves as if the cleaner their hands were and the Vessels which they are and drunk in the cleaner and purer their hearts had been before God So Matth. 23. 25. Wo to you Scribes and Pharisees Hypocrites for ye make clean the outside of the Cup and of the Platter c. So also they put Religion and Holiness in wearing broad Phylacteries and in enlarging the borders of their Garments ver 5. of the same Chapter So Matth. 6. 16. It was the property of Hypocrites to put Religion in the outward gesture and countenance which they used in time of Fasting therefore they looked sad and disfigured their faces c. So Isa 59. the Hypocriticall Jewes thought they pleased God by hanging down their heads like Bul-rushes when they fasted So the Papists put Holinesse in many outward Ceremonies c. Use Use Take heed of this fond hypocritical conceipt to think that Religion and Holiness consisteth in such outward Rites and Customes or that the bare Observance of them doth please God or commend us to him 1 Cor. 8. 8. Meat commendeth us not to God No more doth any outward thing or outward Ceremony or Rite of it self further than it is commanded of God and joyned with inward Holiness and Uprightness of heart in such as keep and observe it Rom. 14. 17. The Kingdom of God is not Meat and Drink but Righteousness Peace c. For he that in these things serveth Christ is acceptable to God Observ 3 Observ 3. Again in that the Scribes and Pharisees being great Masters and Teachers in the Jewish Church were so foolishly superstitious as to busy themselves and to trouble others about such trifles and petty Customs as the washing of hands before Meat and washing of Cups Pots Tables c. Hence observe that superstition makes wise men become foolish absurd and childish in busying and troubling themselves and others about very trifles and toyes not worth speaking of much less worthy of so much pains and care and trouble as they bestow on them Therefore our Saviour calls the Pharisees Fools for being so curious about cleansing their Cups and Platters Luke 11. 40. Thus
but rather plain and evident if they had marked it well and had been so fit to conceive it as they should have been This therefore shews how hard and slow they were to conceive such Doctrines as this and how justly he reproved them as we shall see in the words following And yet withal they discover great humility and desire of Knowledge of the Truth in that they acknowledge their Ignorance by coming to ask Observ 1 Observ 1. See here how great dulness and slowness of capacity there is even in the best Christians to conceive spiritual and heavenly matters when they are taught them Christ's own Disciples bewrayed great weakness this way at this and other times So Chap. 8. 16. So Luke 18. 4. See before on the 14th Verse of this Chapter Vse Vse Comfort to us when we feel and complain of Ignorance and Dulness c. so that we be humbled for it and strive against it by Prayer Observ 2 Observ 2. The best should not be ashamed to acknowledge their own Ignorance in spiritual matters to such as are able to teach them that so they may be better informed and instructed Such was the humility of Christ's Discipleâ— that they stick not here to acknowledge their own Ignorance and Dulness of capacity to the end that they might be further instructed of their Master yea they stick not to shame themselves For it might justly seem a shame for them not to understand such plain Doctrine as Christ taught to the common ignorant Multitude and yet this shame hinders them not from coming to Christ to ask the meaning of his Doctrine They rather choose to be accounted dull and slow of capacity than to remain ignorant of Christ's Doctrine They stick not to profess their own blindness that so they may have Christ their Master to lead them in the right way c. So at other times often they used to come to Him and to seek Knowledge and Direction in spiritual matters thereby acknowledging their own Ignorance and weakness of Understanding So Chap. 4. Ver. 10. So Matth. 24. 3. This also was commendable in Nicodemus who though he were a great Pharisee and a Master in Israel yet was not ashamed to come to learn of Christ Joh. 3. 1 2. Indeed he discovered his timorousness in coming by night but withall he shewed Humility in coming to learn of Christ So Act. 8. 34. the Eunuch though a great man yet is not ashamed to confess his Ignorance that he might learn of Philip. Use 1 Use 1. Reproveth such as deprive themselves of so much spiritual Knowledge and Instruction which they might reap by others who excell them in gifts because they are ashamed and unwilling to bewray their own Ignorance by asking and enquiring of others choosing rather to remain ignorant of many necessary Points of Knowledge and unreâ—olved in many needful Questions and Cases of Conscience than by asking or seeking Resolution to discover their Ignorance As if a Traveller should rather willingly go on in a wrong way than by Enquiry to be directed into the right way by one that is more skilful or better acquainted therewith than himself The cause of this unwillingness to bewray Ignorance is Pride of heart which must therefore be resisted Use 2 Use 2. Be not ashamed to acknowledge our Ignorance in heavenly matters that we may learn of such as are able to teach us that we know not Though Ignorance in it self be shamefull yet it is no Shame to acknowledge it with desire of Instruction c. Besides it is much better to bear Shame than to remain still in Ignorance to the hurt and danger of our Souls Labour therefore for Humility of heart and for true Desire and Love of spiritual Knowledge then no Shame will keep thee from seeking after it Observ 3 Observ 3. Here also learn That it is commendable in Christians to move profitable Questions unto their Teachers or others either touching those Points of Doctrine which have been taught them publiquely or touching other spiritual matters such as seem obscure and dark unto them that so they may receive further Resolution in them and come to understand them better Thus did Christ's Disciples here and at other times Thus did the Jews take occasion from Peter's Sermon to enquire and ask of him and the other Apostles what they should do Act. 2. 37. So Act. 16. 30. the Jailour being converted asketh of Paul and Silas what he must do to be saved So Act. 8. the Eunuch questioned with Philip about the meaning of a place of Scripture in the Prophecy of Isaiah This should incourage Christians to take occasion thus to move profitable Questions one to another and especially to their Pastors touching spiritual and heavenly matters and particularly touching the Doctrines of the Word which they have been publickly taught especially this is fit to be done upon the Sabbath day after they have heard the Word Contrary to the practise of many who are forward to conferr and question with others about matters of the World but seldom or never move questions about spiritual matters no not on the Sabbath day but so soon as they are out of the Church fall to conference about worldly business Reckonings Payment of money Corn Cattell c. forgetting what is said Isa 58. 13. So much of the occasion of Christ's instructing his Disciples viz. their questioning with him about his Doctrine formerly delivered Now followeth the manner of his instructing them which was this that he joyned Reproof with Instruction first reproving them and that somewhat sharply for their Ignorance and Dulness to conceive his Doctrine and then opening the same Doctrine to them more fully and plainly Ver. 18. And he said unto them Are ye so without Understanding also Do ye not perceive c. These Interrogatories or Questions do imply a sharp Reproof of them q. d. It is strange that not onely the Scribes and Pharisees or the common People but you also who have been better instructed by me should yet be ignorant and unskilful in this Doctrine and so uncapable of it it is therefore a great fault and infirmity in you Object Object Seeing they came so humbly to learn this sharp Reproof might discourage them to learn of him at other times Answ Answ Our Saviour knew them to be unfeigned lovers of the Truth and therefore that they would suffer his Reproof though sharp Observ Observ See here that the best Christians having most excellent graces yet are not to be winked at and spared in their infirmities and faults but to be plainly admonished and if need be sharply reproved by such as have a Calling to do it Though Christ's Disciples were excellent Christians yet he used not to forbear reproving them for such things as were amiss in them but plainly and sometimes sharply rebuked them as here and at other times See before Chap. 4. 13. and Chap. 8. ver 17 33. he sharply rebuked Peter for presuming to
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
and hear of so many corrupt false and erroneous Teachers in the Church or out of it as Papists Anabaptists Lutherans Armintans c. Thus it hath been in all former Ages of the Church and God hath appointed to suffer it so to be for the causes and ends before mentioned Therefore no cause to be offended hereat or to grow in suspicion or dislike of the true Religion because there are so many Sects of false Teachers which labour to corrupt the same Use 2 Use 2. See what need there is for God's People in all Ages to be well grounded and setled in the sound Knowledge and Belief of the truth lest otherwise they be plucked away with the Errours and false Doctrines of corrupt Teachers and fall from their own stedfaastness in the true Faith and Religion of Christ So we in this Age and time of the Church See also what need to be very wary and circumspect in shunning all corrupt and erroneous Doctrines But of this more in the next Point Observ 3 Observ 3. That it is the duty of Christians carefully to shun and avoid all corrupt and erroneous Doctrines and erroneous Opinions of men in matters of Religion which are either contrary to the Word of God or not grounded upon the same Our Saviour warns his Disciples to take heed of the Leaven of the Pharisees and of Herod that is to reject their corrupt Doctrine and Opinions and to be far from believing or embracing the same either in Judgment or Practise So Deut. 13. 1. If there arise among you a Prophet and say Let us go after other Gods Thou shalt not hearken to the words of that Prophet So Matth. 7. 15. Beware of false Prephets It is to be understood not so much of shunning their Perâ—ons though they are also to be avoided as of shunning their false Doctrine Hebr. 13. 9. Be not carried about with diverse and strange Doctrines 2 Pet. 3. 17 Seeing ye know these things before beware lest ye also be led away with the Errour of the Wicked c. Matth. 24. 4. Take heed no man deceive you c. 2 Joh. 10. ver If any come and bring not this Doctrine c. Reas 1 Reas 1. Erroneous and false Doctrine is odious to God Revel 2. 15. Christ sayes He hateth the Doctrine of the Nicolaitans Therefore such Doctrine should be hateful to us and we are to shew our hatred by careful shunning the same Reas 2 Reas 2. There is great danger in embracing erroneous Doctrine for this draws men into Errours in life and practice and so is a main cause of Sin and Wickedness of life Hence it is that corrupt and heretical Teachers have alwayes for the most part been men of profane and wicked life So the Pharisees and Sadduces in our Saviour's times So afterward the Nicolaitans Arrians c. So the Papists at this day Quest Quest How far are we to shun corrupt Doctrine Answ Answ 1. So as not to embrace or consent to it either in Judgment Affection or Practice 2. So as to oppose our selves against it by all means so far as our Calling will warrant us especially Ministers Vse 1 Use 1. For reproof of such as are so farr from this careful shunning of Errours and false Doctrine that they are ready to believe and embrace such corrupt and erroneous Doctrine and Opinions especially if those Errours be taught or holden by such men as are of great place and Learning or by such whose Persons they affect or esteem highly of or agree to corrupt Nature c. Many are so weak and unstable in matters of Faith and Religion that like Children they are ready to be tossed to and fro with every wind of false Doctrine and corrupt Opinions of men which they hear or take notice of especially if those Errours or Opinions seem plausible and carry some shew of truth then they soon embrace them and rashly give consent to them without further trial and examination of them by the Word of God Vse 2 Use 2. To exhort and stir us up to the conscionable practise of this Duty viz. Carefully to shun and avoid all corrupt and erroneous Doctrines of men in matters of Religion and to be far from embracing or consenting to them either in our Judgment or practice though they seem never so plausible and carry shew of truth yea the more plausible they are the more dangerous and so the more to be taken heed of It is not enough for us to receive and hold the truth in matters of Religion but we must also reject and renounce all errours contrary to the same yea hate and detest such errours and keep our selves by all means from being seduced by them Especially shun the errours of our own times as the Doctrine of Popery Arminianism c. Helps to further us in this Duty of shunning erroneous Doctrines and Opinions and to keep us from embracing or consenting to them 1. Pray unto God to lead us by his Spirit into all truth and to preserve and keep us from Errours and false Doctrine Seek to him also for the Spirit of Judgment and Discretion whereby we may be enabled to discern things that differ as the Apostle speaketh Phil. 1. 10. 2. Labour to be well grounded and stablished in the sound truth of the Word of God but especially in the principles of Christian Religion To this end use all good means as diligent hearing of the Word reading of the Scripture and other sound and orthodox Treatises Conference with such as are of sound Judgment c. Matth. 22. 29. Ye do err not knowing the Scriptures c. 3. Labour not onely for sound Knowledge of the Word of God but withal see that we do entertain the Love of the truth in our hearts lest otherwise God do justly give us up to believe lies and errours 2 Thes 2. 10. Because they received not the love of the Truth For this cause God shall send them strong Delusions to believe a Lie 4. Make conscience to practise all known truths which we have learned out of the Word of God This is a good means to be preserved from Errours and false Doctrine 1 Tim. 1. 19. Paul bids him hold Faith that is he Doctrine of Faith and a good Conscience together The latter being a help to the former And therefore he addeth that Hymenaeus and Alexander having put away a good Conscience made Shipwrack of Faith 5. Try and examine all Doctrines and Opinions of men by the Touch-stone of the Word of God before we embrace them for currant Be not too hasty in receiving or embracing any Doctrine or Opinion till we have first examined it by the written Word especially if it be a new Doctrine which we have not before heard or if it seem in any sort to cross or contradict any Principle of Religion or other known truth wherein we have been formerly instructed 1 Thes 5. 21. Prove all things hold fast that which is good 1 Joh. 4.
1. Believe not every Spirit but try the Spirits whether they are of God c. Mark 8. 16. And He charged them c. Jan. 23. 1624. Observ 4 Observ 4. IN that our Saviour directeth this Admonition to his Disciples or Apostles whom he had before called to the Office of the Ministry Chap. 3. ver 14. Hence we may gather that as all Christians so especially Ministers of the Word are to be careful to shun the Leaven of false Doctrine and erroneous Opinions in matters of Religion and to take heed of being infected therewith Act. 20. 30. Paul having told the Elders of Ephesus that false Teachers should spring up even amongst them bids them therefore to watch that is not onely to be diligent in their Ministerial Office of teaching sound Doctrine but also in shunning the false Doctrine of those corrupt Teachers and opposing themselves against the same So 1 Tim. 6. 5. he warns Timothy to withdraw himself from false and corrupt Teachers which is to be understood not onely of shunning their Persons but especially of avoiding the Infection of their Doctrine Reason Reason Ministers have a Calling to instruct others in the sound truth of the Word of God and to preserve them from the Poison of Errours and corrupt Doctrine to the utmost of their Power which they cannot be fit to do if themselves be infected with errours and Leaven of false Doctrine and therefore they must by all means shun and avoid the same Use Use See how unfit and dangerous for Ministers of the Word who are called to teach unto others sound and wholesom Doctrine to be corrupt in their own Judgment and infected with Leaven of Errours How shall they lead others in the way of truth and keep them from Errour Blind Guides And if the blind lead the blind both will fall into the ditch c. Observ 5 Observ 5. In that our Saviour warns them to take heed of the Leaven of the Pharisees and of Herod which were Persons of great place and authority Hence we may learn that we are to shun Errours and false Doctrine though they have never so great Patrons which hold and maintain them They are never the better or less hurtful for this but rather the more dangerous when they are maintained and upheld by men of great place or accompt in the Church or Common-wealth for then the common People are the sooner seduced by them Therefore such Errours and Doctrines are the more to be taken heed of Gal. 1. 8. Though we or an Angel from Heaven preach any other Gospel unto you than that which we have preached let him be accursed Many of those old Heresies which sprung up in the Church in the times of the ancient Fathers had great Patrons and Defenders yet the godly Fathers and other good Christians did not embrace those Errours but utterly rejected and renounced them The Heresy of Arrius was maintained not onely by many learned Bishops of the East and West but also by some of the Emperours themselves as Constantius Valens c. Vide Magd. Cent. 4. c. 5. col 324. Use 1 Use 1. To convince the folly of such as think they may safely follow any Doctrine or Opinion in matters of Religion if they can alledge some Persons of great place or of great Learning who have holden or do hold and maintain the same though otherwise they can shew no good ground or warrant from the Word of God for that they hold As if great men were priviledged from Errour or as if it were safe to err with them in case they do err Here we see the contrary For the Pharisees and Sadduces were men of great Authority and accompt among the Jews and yet our Saviour shews they were not free from Errours in Doctrine and Opinion but greatly corrupted with the Leaven of such Errours and that it was not safe but dangerous to err with them for which cause he chargeth and warneth his Disciples to beware of their Leaven notwithstanding their greatness and Authority in the Church at that time The like may be said of the Scribes and of the Elders and High Priests in our Saviour's time who were all men of great place and authority and yet they erred most dangerously both in Judgment and practice in that they condemned Christ to death and therefore it was not safe but very fearful and dangerous to joyn with them as many then did in that their wicked Errour and Practice It is not therefore safe but dangerous to err with great men Errour in Doctrine or Opinion drawes on Errour in life and practice Now it is dangerous to sin with great Persons therefore dangerous to err with them Use 2 Use 2. Admonisheth us to beware of embracing or liking the better of any erroneous Doctrine or Opinion of men in matter of Religion because of the greatness of the Persons that do hold or maintain the same but learn to reject and detest all Errours and corrupt Doctrines though they have never so great Patrons or Defenders To this end in all Doctrines and Opinions of men look not at the Persons that teach or maintain them but upon what good Ground and Warrant from the Word of God they do teach and hold them Observ 6 Observ 6. In that our Saviour compareth the corrupt Doctrine of the Pharisees and Herodians unto Leaven which is of a spreading and infectious Nature as hath been shewed Hence we learn that corrupt Doctrine and erroneous Opinions of false Teachers are of a contagious and infectious Nature apt to spread their contagion and corruption further and further 2 Tim. 2. 17. the Doctrine of Hymenaeus and Philetus and other corrupt Teachers is compared to a Canker or Gangrene which is a fretting or eating disease which spreadeth further and further in the body so likewise their corrupt Doctrine as the Apostle saith Ver. 16. will encrease to more Ungodliness That which Tertullus said falsly and unjustly of Paul in regard of his Doctrine That he was a pestilent fellow Act. 24. 5. may truly be said of all false and corrupt Teachers They are pestilent fellows and their Doctrine is of a pestilent and infectious Nature c. The truth of this we may see in those old Heresies which sprung up in the Church heretofore in the Times of the Antient Fathers with the leaven of which though at first but some one or few persons were tained yet afterward by degrees the Contagion spread further and further to the infecting of many yea of whole Countries Thus the Arian Heresy did at first infect onely Arius himself and some few in the Country of Alexandria but afterwards the leaven of it spread so far that the greater part of the World was infected with the same Ingemit totus orbis miratus est se factum Arianum Hieronym So the Doctrine of Pelagius and other Hereticks though at first it infected but some few yet afterward it spread very far to the corrupting of
great Multitudes The like we may observe in those errors with which the Church is at this Day infected as Popery Anabaptism Lutheranism Armianism c. The leaven of these at first did infect but few in comparison but afterwards spread further and further and so is apt to do still And daily experience shews how apt any error or false Doctrine once broached is to spread it self further It is like the Cloud which appeared to Elijah's Servant 1 King 18. 44. which at first was but about the breadth of a mans hand but soon after it overspead the whole Heavens Modicus error in principio in fine maximus Luther Vse 1 Use 1. See what cause for us carefully to shun and avoid the Corruption of Errors and false Doctrine and to beware of being tainted therewith seeing it is of such a Contagious Nature As we carefully shun Contagious Diseases so should we no less avoid the Contagion of Errors c. But of this before Use 2 Use 2. See by this how dangerous it is for any to be the first Broachers or Setters on Foot of Errors or false Doctrine seeing when it is one broached it is so apt to run and to spread it self further and further Take heed therefore of being the first Authors and Bringers in of Errors of false Doctrine This concerns all but especially Ministers That they beware of sowing the Seed of any corrupt Doctrine lest it spring up quickly and grow too fast c. Use 3 Use 3. See how needfull it is to resist and withstand Errors and false Doctrine betimes even when it first begins to be broached or set on Foot lest otherwise if it be at first received and get Head it do by degrees grow and spread further and further till it can be very hardly or not at all resisted Therefore it behoveth us every one in our Places to withstand Errors at the first but chiefly this concerns those that are in Place of Authority As Magistrates to resist Errors and false Doctrine at first by their Authority forbidding and restraining them from being taught And all Pastors and Ministers to withstand such Errors and false Doctrine at first by convincing and confuting the same out of the Word of God and by labouring more and more in their Ministery to maintain true and sound Doctrine and to establish the People therein This is the best way to withstand Errors and false Doctrine to crush it the Head when it first beginneth to spring up This leaven is betimes and at the first to be purged out before it spread too far c. Use 4 Use 4. This also shews how dangerous it is for us to converse familiarly and needlesly with such as are corrupted in their Judgment with the leaven of Errors or false Doctrine as Papists Arminians c. lest we be infected with the Contagion of their Errors and sowred with their leaven Take heed therefore c. In Scripâ—ure we are bid not onely to shun Errors and false Doctrine but also the false Teachers themselves as Matth. 7. 15. 2 Joh. ver 10. 1 Tim. 6. 5. Constantius the Emperour by the company of an Arian Presbyter was seduced to that Heresy Now followeth The manner of admonishing with a strait Charge c. He charged them Or straitly commanded them This he did by his absolute Authority c. Take heed beware That iâ— take great heed to your selves That ye be not infected with the leaven of their corrupt Doctrine This repetition or doubling of the Admonition was the more to quicken and stir up their care and heedfulnes in shunning the corrupt Doctrine and Opinion of the Pharisees and Herodians in regard of the great danger they were in otherwise to be tainted with that leaven Observ Observ Christians have need to use great care diligence and heedfulness in avoiding the leaven of corrupt Teachers that is their erroneous and false Doctrine by which they labour to infect others Therefore our Saviour warneth his Disciples with a double Caveat and gives them also a strait charge to keep themselves from the corrupt Doctrine and erroneous Opinion of the Pharisees and of Herod So Paul Acts 20. 28. warns the Elders of Ephesus again and again not onely to take heed to themselves and to their Flocks in regard of false Teachers which should arise among them but also to watch against such So Phil. 3. 2. Beware of Doggs beware of evil Workers beware of the Concision Reason Reason There is great danger of being infected with this leaven of corrupt Doctrine and erroneous Opinions of Men and that in sundry Respects As 1. In regard of the corruption of our Nature which makes us prone and forward to imbrace Errors rather than Truth and to Drink them in No Dough being so apt to take leaven as we by Nature to imbrace Errors 2. In regard of the great craft and subtilty of false Teachers to insinuate themselves and their errors into us 2 Cor. 11. 13. Deceiptfull Workers Eph. 4. 14. Compared to Teachers at Dice-play 3. In the regard of the subtilty and cunning of Satan whose Workmen and Ministers false Teachers are 2 Cor. 11 15. who laboureth all he can to spread the leaven of Errors and false Doctrine further and further Vse Use For Admonition to us to use all care diligence and watchfulness over our selves that we be not seduced or drawen away with errors and corrupt Doctrine of false Teachers especially to look to our selves in regard of the errors and corruptions in Doctrine which are rife in these our Times as the hereticall Doctrines of Papists the errors of the Lutherans Arminians Anabaptists Brownists and the like Great cause of heedfullness and watchfullness That we may be preserved from the leaven of so many corrupt and erroneous Doctrines which at this Day are taught and maintained by false Teachers and that whether we consider our Naturall proneness to believe and imbrace Errors rather than Truth or whether we consider the great cunning and deceiptfulness of false Teachers to seduce or the subtilty of Satan who sets them on work c. In all these Respects we had need be very wary in shunning the leaven of corrupt Doctrines If Christ's own Disciples had need to be so wary and were so straitly charged and warned then we much more who are in greater danger to be seduced Therefore let us be admonished to look well to our selves in this behalf To this end remember and put in practise the means before prescribed to keep us from being seduced by errors Pray unto God for Spirituall Wisdom c. Labour to be grounded in the Truth Search the Scriptures Try all Doctrines and Opinions by the written Word c. Mark 8. 16. And they reasoned among themselves c. Jan. 30. 1624. IN the former Verse ye heard of our Saviour's serious admonition given to his Disciples To take heed of the leaven of the Pharisees and of Herod or the Herodians and carefully to
shun the same Now in this 16 Verse the Evangelist noteth the ignorance and infirmity of the Disciples in misconceiving the former admonition which they discover by their words uttered in reasoning together about the matter They reasoned among themselves saying It is Because we have no Bread By which words it appeareth how much they were mistaken in Interpreting Christ's words For whereas his meaning was as we have heard to warm them of the corrupt Doctrine and erroneous Opinions of the Pharisees and Herod they so understand him as if his purpose were to warn them that in this their present necessity and want of Bread they should not seek to the Pharisees or to Herod or the Herodians for Bread nor to eat Bread at their Tables forasmuch as they were the professed Enemies of Christ but that they should rather be content to faint and suffer Hunger than to seek for Bread to such profane and wicked Enemies of Christ Now although this at first sight may seem a plausible construction of Christ's words especially considering what is said second Epist Joh. ver 10. touching the forbearance of all outward communion with false Teachers Yet it is clear by our Saviour's sharp Reproof of them in the Verses following That they were greatly to blame and very faulty in so understanding him And the greatness of their fault and infirmity may better appear if we consider the Grounds and Originall Causes of this their misconstruction of Christ's words Namely 1. Their earthly mindedness being too apt to have their minds run upon things of this Life and to be over-carefull for them especially now when they perceived their present want of Bread which Earthliness of mind hindred them from raising their minds to the Spirituall understanding of Christ's words 2. Their infidelity and distrust of Christ's care in providing for them in this their want of Bread which made them fearfull that they should be in great distresse for want of it especially in the Wilderness or Desart place whither they were now going by Ship And this moved them so to understand the words of Christ as if he warned them that notwithstanding the great distresse they were like to be in for want of Bread yet they should not for all that eat of the Bread of the Pharisees or Herodians Now this infidelity and distrustfulness of Christ's Care and Providence in their present want must needs be a great fault and infirmity in them at this time considering the excellent means they had hitherto to confirm their Faith as Christ's Sermons and Conference from time to time and his Miracles especially those two late Miracles which he had wrought in feeding not onely them but so many thousands besides of the People with so few Loaves and Fishes as we heard Chap. 6. and in the beginning of this Chapter And hence it is That our Saviour doth so sharply reprove them for this their infidelity or weakness of Faith as being the main Cause of their misconceiving him as we may see Matth. 16. 8. He said unto them O ye of little Faith why reason ye among your Selves because ye have brought no Bread Generall Doctr. That the best Christians in this life are not free from infirmities and sinfull corruptions but are tainted with them Christ's own Disciples do here discover sundry Infirmities and Corruptions as ignorance and dulness to conceive Christ's admonition earthliness of mind infidelity c. So at other time also See this Point handled Chap. 3. 31. Particular Observ 1. In that the Disciples misconceived Christ's admonition We learn this That we are all by Nature very dull and hard to conceive things Spirituall and Heavenly which concern God's Glory and our Spiritual Good when they are taught or shewed unto us 'T is true of all sorts of persons by Nature even of good Christians renewed and sanctified by Grace yet so far forth as they are in part unrenewed they are dull and hard to conceive Spirituall and Heavenly things as the Doctrine of the Word of God and the Heavenly Truths contained in it Christ's own Disciples were hard to conceive many things which he taught them in his Sermons and private Conference So Chap. 4. 10. we heard that they were not able to conceive the Parable of the Sower touching the divers sorts of Hearers of the Word till he had Interpreted the same unto them So at others times as Matth. 15. 16. where he reproveth Peter and the rest for their ignorance and dulness to conceive his Doctrine saying Are ye without understanding So Luke 18. 34. Though he plainly foretold them of his future Passion Death and Resurrection yet it is said They understood none of these things and this saying was hid from them neither knew they the things that were spoken So Hebr. 5. 11. the Apostle tells the Faithful That they were dull of hearing that is slow and hard to conceive the Doctrine of Christ which he was to teach them Now if this be true of good Christians already in part sanctified and enlightned by the Spirit of God how much more of such as are yet wholly unregenerate 1 Cor. 2. 14. The naturall man receiveth not the things of God neither can he know them c. See this in Nicodemus a chief Pharisee and a Master in Israel yet how hard was he to conceive the Doctrine of Regeneration Joh. 8. Reas 1 Reas 1. The minds and understanding of all men by Nature are blinded and darkened with ignorance in matters of God This is one part of Originall sin which is in all by Nature Eph. 4. 18. Gentiles by nature have their Cogitations darkened with ignorance c. Reas 2 Reas 2. The knowledge which the best Christians in this Life have in Spirituall things is imperfect and mingled with much ignorance 1 Cor. 13. 9. We know in part This Reason concerneth the Regenerate onely Vse 2 Vse 1. Teacheth us every one to labour to see and feel our Naturall Blindness and Dulness to conceive things Spirituall and heavenly taught us in the Word of God or by his Ministers out of the same We are not so hard by a great deal to conceive Earthly matters of this Life as to understand Spirituall and Heavenly In Earthly matters many are quick and nimble to conceive them but in things Spirituall which concern God's Glory and our spiritual Good Salvation how hard and slow are we to conceive and understand them yea the best of us and such whose minds are in some measure enlightned to see them yet so far forth as we are still in part unrenewed how blind are our minds in the things of God How slow and hard to conceive them What Mysteries and Riddles do they seem unto us yea to such as have best wits and are quickest of apprehension in other matters yet how dull and hard is it to conceive spiritual things c. Labour more and more to see and to be humbled for this our natural blindness in matters of God
they have knowledge enough that they see enough though their eyes be but half opened c. Now followeth the Miracle it self in the end of Ver. 25. He was restored c. Observ 1 Observ 1. In this Miracle we have an evidence and proof of Christ's God-head and consequently that he is the true Messiah and Saviour of the World foretold by the Prophets c. This appears in that he was able to cure bodily Diseases and Infirmities without natural and ordinary means yea above and contrary to nature which is proper to God alone to do To strengthen our Faith in the Truth of Christ's God-head and that he was and is our onely true Messiah and Saviour ordained and sent of God to work our Salvation and actually to bestow it upon all his Elect. And therefore to seek Salvation in him onely who being not only Man but God is able perfitly to save all such as come unto God by him Hebr. 7. 25. But of this often before Observ 2 Observ 2. In that our Saviour thus miraculously cured the bodily eyes of this blind man hereby he declared himself to be that person who is able and doth enlighten the minds of such as are spiritually blind and ignorant in the matters of God which concern his Glory and their own Salvation For the same divine Power which Christ manifested in the miraculouâ— curing of the bodily eyes of the blind he doth shew also in the spiritual enlightening of such as are blind in spiritual and heavenly matters So that here we learn That as Christ Jesus the Son of God did miraculously cure such as were blind of their bodily eyes while he lived on Earth so it is he alone that can and doth cure and heal us of our spiritual blindness of mind enlightening us by his Spirit to see and know things spirituall and heavenly Isa 35. 5. In the Kingdom of Christ the eyes of the blind shall be opened that is not onely the bodily eyes of the blind but much more the spiritual eyeâ— of their minds c. And who shall open them but Christ himself Therefore Mal. 4. 2. he is Called the Sun of Righteousness who shall arise to all that fear God's Name Joh. 1. 9. He is that true light which enlighteneth every man that cometh into the World that is to say all the Elect which are enlightened with true spirituall and saving knowledge of God Therefore also it is said Ephes 5. 14. Awake thou that sleepest c. and Christ shall give thee light Luke 24. 45. He opened the understanding of his Disciples c. Act. 16. He opened the heart of Lydia to attend to the Doctrine of Paul and to conceive it aright Rev. 3. 7. He is said to have the Key of David c. Use 1 Use 1. See what we are by nature without the Spirit of Christ enlightening us even blind and ignorant in matters of God Having our Cogitations darkned through the ignorance that is in us Ephes 4. 18. Yea we are darkness it self Ephes 5. 8. We sit in darkness and in the shadow of Death Isa 9. 2. Not able to see or understand the things which concern God's Glory or our eternal Peace But they are hid from our eyes 1 Cor. 2. 24. The naturall man receiveth not the things of God neither can he know them c. How blind was Nicodemus though a Master in Israel before he was instructed of Christ and further enlightned Joh. 3. Labour to see and bewail this thy naturall blindness of mind in things of God without Christ and to be truly humbled for it This is far worse and more to be lamented than any outward bodily blindness c. Use 2 Use 2. Comfort to such as do truly feel and complain of their naturall ignorance blindness and dullness of mind to conceive things spirituall Remember who it is that enlighteneth the minds of such as are ignorant in the matters of God even the same person who miraculously opened the bodily eyes of the blind while he was upon Earth And he is well able to give the light of spirituall knowlegde and understanding to such as are most blind and ignorant and hard to conceive heavenly matters and he will do it if we use the means Use 3 Vse 3. Teacheth us to seek to Christ the true light and Sun of Righteousness to enlighten us more and more by his divine Spirit opening the eyes of our minds to see the things which concern God's Glory and our Salvation being revealed in his Word unless he do it it will never be done Till he enlighten us we sit in Darkness c. Seek to him therefore by prayer for his Spirit to open our blind eyes c. He onely hath that spiritual Eye-salve Rev. 3. 18. therefore seek to him to be anointed therewith that we may see withall be diligent in the use of all other means whereby he hath appointed to enlighten us especially the publick Ministery of the Word ordained to this end Acts 26. 18. So much of the Miracle it self Now followeth the Event or Consequent He forbid him two things 1. To publish the Miracle 2. To go into the Town least it should be an occasion c. Verse 26. And he sent him away to his House c. Note here that our Saviour's purpose was not simply and absolutely to forbid this man to speak of this Miracle for his Miracles being wrought for confirmation of his Doctrine and to prove the truth of his God-head and so that he was the true Messiah It was therefore necessary that they should be known to some and therefore he permitted some that were cured by him to tell it to their Friends privately as Chap. 5. 19. him that was dispossessed of the Legion of Devils but he forbad him to tell it to any in the Town that is to make it publickly or commonly known to those in the Town at this time being unfit and inconvenient Touching the Causes and Reasons why our Saviour did usually forbid this and other his Miracles to be commonly divulged I have had occasion before to speak The principal are these 1. Because one chief end and use of all his Miracles was to declare and manifest the Truth and Glory of his God-head that he was the Son of God Now this glory of his divine Nature was not yet to be fully and clearly manifested because he was yet in the state of his Humiliation in which his God-head was for a time to lye hid after a sort and not fully to shew it self till the time of his Resurrection See Mat. 17. 9. 2. The publishing of his Miracles and making of them commonly known at this time would have been a means to draw the multitude in all places after him and to cause them to come so fast unto him for new miracles that it would have greatly hindered his Ministry and Preaching which was more necessary for the People Cap. 1. ult when the Leper cured by him
Elias Others one of the Prophets To the latter Peter in all their nameâ— answereth That their belief and perswasion was That He was the Christ 4. Consider the Event or Consequent of this Conference He charged them to tell no man of Him in the 30th Verse Of the first Jesus went out viz. from the coasts of Bethsaida in Galilee near unto which he wrought the former Miracle upon the blind man And his Disciples that is His twelve Apostles either all or most of them as is likely for it is not expressed how many of them did now accompany him These he had before called to the Office of Apostles ordaining them to be with him as we heard Chap. 3. 14. that is to be his ordinary companions and followers in all his Travels upon earth when he went to preach and work Miracles that by the frequent and ordinary hearing of his Doctrine and sight of his Miracles they might be throughly grounded in the Knowledge and Faith of his Person and Office as he was the true Messiah and Saviour of the World and so might be fitted and prepared for the execution of their Apostolical Function in the time appointed which was after his Ascension into Heaven By this we see the cause why our Saviour took his Disciples with him at this time as he usually did in his other travels But besides there was also at this time another peculiar cause which was this that he might by the way confer and question with them touching himself as we have heard and shall hear more afterward Into the Towns or Villages Mat. 15. Into the Coasts c. that is into the Region or Country bordering near unto Cesarea Philippi and to the Towns or Villages in those coasts Cesarea Philippi This was a Town or City of Phoenicia standing in the confines or borders of Syria and Judea Some write that it was inhabited partly by the Syrians which were Gentiles and partly by the Jews by reason it stood upon the very borders of Judea Sic Jansen ex Joseph lib. 2. de bello Judaico It was called Cesarea from Caesar the Romane Emperour under whose power and Jurisdiction that whole Country then was And it was called Cesarea Philippi to distinguish it from another Cesarea built by Herod the Great near to the Mediterranean Sea as Josephus writeth whereas this Cesarea here spoken of was built by Philip the Tetrarch of Iturea Brother to Herod Tetrach of Galilee See Luke 3. 1. as the same Josephus witnesseth Antiq. lib. 18. cap. 3. from which Philip it took the name of Cesarea Philippi Touching the cause moving our Saviour now to go with his Disciples into the Coasts of Cesarea Philippi though it be not expressed yet there is no doubt but it was for these ends and reasons chiefly 1. That he might take occasion there to do good by his Preaching as he had done in other places This may appear because in the 34th Verse of this Chapter there is mention made of his Calling the People together with his Disciples and teaching them which it is most likely he did in these coasts of Cesarea Philippi 2. That he might by the way have opportunity privately to examine and instruct his Disciples in the Knowledge of his own Person and to confirm their Faith in the same Observ 1 Observ 1. See here the great pains and diligence of our Saviour in his Ministerial Office and Function taking all occasions and opportunities of time and place to do good by his Preaching and Miracleâ— travelling with his Disciples from place to place and from one part of the Country of Judea and Galilee to another as occasion was offered and labouring in all places to do good where he had a Calling to preach Act. 10. 38. He went about doing good c. which is a pattern for all Ministers of the Word to teach them to use the like pains and diligence in their ministerial Office labouring to do all the good they can both by publick Teaching and by private Instruction Admonition Consolation of the afflicted c. watching all opportunities of doing good in their places both publickly and privately Not that Ministers should now travel up and down from place to place to preach as our Saviour and the Apostles did for they had an extraordinary Calling so to do but that every Pastor in that place unto which God hath called him ought to be diligent and painful in execution of his Ministry and to watch all occasions of doing good to that People whom he is called to teach Thus did Paul Act. 20. 18. c. and so he chargeth Timothy 2 Tim. 4. 2. to preach the Word in season and out of season c. And Ver. 5. Waâ—ch thou in all things do the work of an Evangelist make full proof of thy Ministry Use Vse To teach the People of God to be painful and diligent in attending on the Ministry of their Pastors and to watch all opportunities of receiving good by their labours making good use of them So Act. 10. 33. But of this before Chap. 1. 21. Observ 2 Observ 2. In that the Disciples of Christ did now accompany him in his journey to the coasts of Cesarea Philippi as at other times they did usually we are to take notice of one special Prerogative of the twelve Apostles in which they differed from all other Ministers of the Gospel and had pre-eminence above them namely this That they were called to live with Christ here upon Earth and to be with him and converse with him daily accompanying him in all his travels and journeys to preach and to work Miracles being ordinary hearers of his most excellent and heavenly Doctrine and Eye-witnesses of his powerful Miracles being admitted also ordinarily to private Conference and Prayer with him So before Chap. 3. ver 14. He ordained twelve that they should be with him Joh. 15. 27. Ye have been with me from the beginning See this Point before Chap. 1. ver 16 c. Vse Use To strengthen our Faith in the Doctrine of the Gospel contained in the writings of the Apostles assuring us of the truth and certainty thereof for the Apostles living and conversing with Christ upon earth received the substance of this Doctrine from his own mouth and what they learned of him they either wrote themselves or delivered unto others to write as appeareth Luke 1. 2. Observ 3 Observ 3. From the place whither our Saviour now went to preach being the coasts of Cesarea Philippi which bordered near to the Gentiles we may gather that he was ordained and came into the World to be the Saviour of the Gentiles as well as of the Jews For although he did not preach in his own Person among the Gentiles but to the Jews onely for he was the Minister of Circumcision Rom. 15. 8. and was sent to the lost Sheep of the House of Israel Matth. 15. 24. yet nevertheless he did sometimes in his travels come very near
had with his Disciples touching their own and others opinion of his Person In the words are four things set down as ye have heard 1. The occasion of the Conference Our Saviour's going out with his Disciples into the Towns of Cesarea Philippi 2. The Time and Place when and where it was had By the way 3. The Conference it self 4. The Event or Consequent Ver. 30. Of the two first ye have heard Now followeth the Conference it self which consisteth of two parts 1. A twofold Question or Demand of our Saviour moved to his Disciples touching himself 2. Their twofold Answer thereunto The first Question is touching the common People's opinion of Him Whom do men say that I am Whereunto the Disciples Answer is That some said he was John the Baptist some that he was Elias and others that he was one of the Prophets ver 28. The second Demand or Question is what the Disciples own opinion was of Christ whereunto Peter in all their Names answereth Confessing him to be the Christ ver 29. To speak of the words in order as they lye And first of our Saviour's first Demand and their Answer to it Whom do men say that I am That is What do the common sort of men or the common People think and speak of me So St. Luke expoundeth it Luke 9. 18. whom say the People that I am which shews That our Saviour did not here enquire of his Disciples what the Scribes and Pharisees and such like of great Place and Accompt did speak or think of him for he knew that they were his open malicious and professed Enemies holding such gross and absurd and openly blasphemous Opinions of him as had no colour at all of Truth as that he was a Blasphemer a friend of Publicans and Sinners that he had a Devil c. Therefore hepasseth over the censure of these as not worthy to be mentioned and he asketh onely what the common and meaner sort of People said of him who had some honourable opinion of him though erroneous Quest Quest Wherefore did our Saviour thus enquire of his Disciples what others spake and thought of him seeing he was not ignorant hereof before he asked Joh. 2. 25. Answ Answ He did not ask this out of any ambitious desire of vain-glory from men or as if he depended upon the common Peoples Opinion or Speeches of him for he received not mans testimony touching his Person or Calling as he professeth Joh. 5. 34. but he moved this Question to them for other Ends and Reasons As 1. That by consideration of the false and erroneous Opinions which others held of him he might the better take occasion to confirm his Disciples in the true Faith which they had conceived of his Person which was the main end of all this Conference with them as may appear Matth. 16. 2. That by putting them in mind of the gross errours which others held of him he might stir them up to bless God for revealing to them the true knowledge of his Person and for giving them Faith to believe in him Matth. 16. 17. Blessed art thou Simon c. Flesh and Blood hath not revealed it unto thee but my Father c. 3. That he might by this Question admonish them to take heed of those erroneous Opinions which others held of him Observ Observ It is needful for Christians not onely to be gounded in the sound Knowledge of the Truth in matters of Religion but also to take notice of those Errours and corrupt Opinions which are holden contrary to the Truth Therefore our Saviour here examineth his Disciples not onely touching the Truth which themselves did hold but also touching the erroneous Opinions which others held of him thereby shewing That it was needful for them not onely to know and believe the Truth but also to take notice of the contrary Errours maintained by others against the Truth Therefore in Scripture not onely the true Doctrine of God is laid down but also contrary Errours and false Doctrine discovered As for Example The Errours of the Sadduces denying the Resurrection Matth. 22. 23. and affirming that there is neither Angel nor Spirit Acts 22. 8. So also the Errour of Hymenaeus and Philetus affirming the Resurrection to be past already 2 Tim. 2. 18. So also the devilish Doctrines of those false Teachers of those latter Times prophesied of 1 Tim. 4. 3. which should forbid Marriage and command to abstain from Meats c. These and the like Errours and false Doctrines of Men contrary to the Truth should not have been thus particularly mentioned in Scripture if it were not needful and profitable for Christians to know and be acquainted with them Therefore also we are bid to try the Spirits of false Teachers 1 Joh. 4. 1. which we cannot do without taking notice of those false Doctrines which they teach and hold Reason Reason Christians ought carefully to shun and avoid all erroneous Opinions and Doctrines contrary to the Truth as we have heard before ver 15. of this Chapter which they cannot well do unless they do know and take notice of those erroneous Opinions Note that this is not so to be understood as if Christians must of necessity know and be acquainted in particular with all Errours and corrupt Opinions which have been or are holden against the Truth for that cannot possibly be but that it is fit and necessary for all Christians so far forth as they have means to know and be acquainted in some measure with the principall and fundamentall Errours which are holden by others against the Truth in such Points and Doctrines of Faith as are of necessity to be believed unto Salvation And especially Christians have need to be acquainted with the Errours of their own Times with which they are most in danger to be infected So the Apostles were well acquainted with the Errours and Heresies of their own Times So the Christians of the antient Church in the Ages succeeding the Apostles So we in these Times have most need to take notice of the Errours and Heresies now raigning and most dangerous as the Errours of the Turks Jews Papists Lutherans Anabaptists c. Further note That as it is needfull and profitable for all Christians so especially for Pastors and Ministers of the Word to be not onely grounded in the Truth but also to know and take notice of the contrary Errours and false Doctrines that so they may not onely themselves shun and avoid such Errours but also to be able to discover and confute them and to teach others to avoid them Tit. 1. 9. A Bishop or Pastor must not onely hold fast the faithfull Word but be able also to convince the gainsayers Use Use See how needfull for all Christians to be furnished with a good measure of knowledge in the Word of God that so by the Light thereof they may be able not onely to know and understand the truth in all Doctrines needfull to Salvation but also to discern
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
good and shall have a happy and comfortable issue Then we shall be in some measure able to hold out in time of trial Hab. 2. The just live by Faith especially in time of trial and under the Crosse This is our Victory which makes us more than Conquerours c. By Faith the Saints have endured the greatest trials Heb. 11. 4. Daily pray unto God to fit and prepare us for the evil day and time of trial seeking to him for spiritual strength courage patience c. as Paul for the Colossians Chap. 1. v. 11. Observ 4 Observ 4. See here the Wisdom of our Saviour in dispensing the mysteries of Faith in that he doth herein apply himself to the ability and capacity of his Disciples not plainly telling them of his Passion and death which was yet a great Mystery to them and very hard to be conceived and believed until such time as he had first confirmed their Faith touching his Person that they might be the better able to hear of this strange and mystical Doctrine of his Death and Sufferings The like is noted of him before as we heard Chap. 4. 33. that He preached the Word to his Disciples as they were able to hear it This Wisdom of our Saviour is to be imitated of Ministers of the Word in their Teaching They are to apply themselves unto the ability and capacity of their Hearers both in the manner and matter of their Doctrine not teaching high and difficult mysteries of Faith at the first to such as by reason of their Ignorance and weakness of Judgment are uncapable of them but first labouring to inform their Minds and Judgments with easier and more plain Points of Faith that so they may afterward be more fit to hear and understand higher and harder Doctrines Thus Paul 1 Cor. 3. 2. I have fed you with Milk and not with strong Meat for hitherto ye were not able to bear it neither yet now are ye able So Hebr. 5. 12. When for the time ye ought to be Teachers ye have need that one teach you again the first principles and are become such as have need of Milk and not of strong Meat Mark 7. 31. And He began to teach them that the Son of Man must suffer many things and be rejected of July 3. 1625. the Elders c. NOW followeth the Person whose Sufferings our Saviour here foretelleth viz. Himself described by this Title The Son of Man Touching which Title see before Chap. 2. 28. It is a title which our Saviour doth often give unto himself in the History of the Evangelists thereby to note out unto us his humane Nature and to distinguish it from his God-head Quest 1 Quest 1. How doth he call himself the Son of Man seeing he was not begotten of Man but conceived and born of a Virgin without the knowledge of a Man c Answ By Man we are to understand Mankind indefinitely and so this Word implyeth both Sexes as well the Woman as the Man And so Christ being conceived and born of a Woman though a Virgin and not knowing Man is neverthelesse truly called the Son of Man because he was conceived and born of Mankind that is of the Race and Stock of Adam Quest 2 Quest 2. Why doth our Saviour in this place call himself by this title implying his humane Nature Answ Answ To teach his Disciples that although he was indeed the Son of God as they had now newly confessed him to be yet he was not to suffer as he was God but as he was Man in his humane Nature Observ 1 Observ 1. The truth of Christ's Man-hood or humane Nature that as he is the true and eternal Son of God so also true and very Man partaker of the same Nature with us Called here the Son of Man to shew that he was conceived and born of Mankind that is of the Virgin Mary and consequently was true Man 1 Tim. 2. 5. He is called the man Christ Jesus Hebr. 2. 14. He took part of Flesh and Blood with the rest of the Children of God Quest 1 Quest 1. How did Christ being the Son of God become true Man Answ Answ By assuming or taking unto himself the Nature of Man and by uniting it with his God-head in one and the same Person Joh. 1. 14. Hebr. 2. 16. He took on him the Seed of Abraham Phil. 2. 7. He took upon him the form of a Servant and was made in likeness or habit of Men c. Touching Christ's Incarnation See Mr. Perkins on Gal. pag. 315. Here we are to note two things 1. That he took not a part but the whole Nature of Man that is a true humane Soul and Body together with all the essential properties and faculties of both 2. That he took not onely the substance of our Nature but also the infirmities thereof as to be Hungry Thirsty Weary to suffer pain grief of mind c. Yet not any sinful Infirmities but such onely as were meerly Natural or Consequents of man's Nature and not tainted with sin Quest 2 Quest 2. When did Christ the Son of God become Man Answ Answ When the Humane Nature was perfectly conceived in the Womb of the Virgin Mary Then began this great work of Christ's Incarnation Quest 3 Quest 3. Why was it needful that Christ should be true Man as well as God Answ Answ 1. That in man's Nature he might dye and suffer the Wrath of God and whole Curse due to our Sins which otherwise being God onely he could never have done Hebr. 2. 14. 2. Because it was requisite that God's Justice should be satisfied for Sin in the same Nature which had offended 3. It was fit that the Mediatour who was to reconcile God and Man should pertake in the Natures of both Parties to be reconciled Use 1 Use 1. To confute such as deny or any way corrupt this Doctrine touching the truth of Christ's humane Nature As 1. Those old Hereticks which opposed this Doctrine and troubled the Church with their Errours For Example Apollinaris who held that Christ took not the whole Nature of Man but a humane Body onely without a Soul and that the God-head was instead of a Soul to the Man-hood Also Eutyches who confounded the two Natures of Christ and their properties c. Also Apelles and the Manichees who denyed the truth of Christ's humane Body and held him to have an aerial or imaginary Body c. 2. All corrupt Teacherâ— of late Times and at this Day who by their Doctrine do any way oppose this Truth as the Papistâ— who by their Doctrine of the real presence of Christ's Body in the Sacraments do overthrow one of the properties of his humane Nature which is to be but in one place present at once So the Lutherans or Ubiquitaries teaching Christ's humane Nature to be in all places by vertue of the personal union c. Use 2 Use 2. See here in Christ a wonderful pattern of Humility even
for so the words may be translated See Scultet Observat in Matth. Cap. 48. Now although this Reprehension of Peter thus given by him to Christ did proceed from a good intent and meaning and partly from his love and good will to Christ his Master as there is no doubt being loath and unwilling to hear of Christ's Death and Sufferings yet neverthelesse in this Action of reproving Christ he did greatly sin and offend as is plain by that sharp and severe reproof which our Saviour gives him for it in the Verse following Quest Quest How or wherein did Peter offend in this reproving of Christ Answ Answ 1. In taking upon him to blame or find fault with Christ himself whom he had so newly confessed to be the Son of God whence he should have concluded That he that was the Son of God could not erre or be faulty either in doing or speaking any thing amisse Therefore in that he did not stick to blame and charge Christ as faulty this was great rashnesse folly and presumption in him He should rather have further questioned with Christ touching that which he doubted of or he should have dealt with him by way of humble intreaty and not by way of reproof 2. In opposing his own Opinion and Judgment against the expresse words of Christ For whereas he had directly affirmed that he waâ— to suffer many things yea that he must Suffer c. notwithstanding all this Peter sticks not to affirm the contrary This shall not be unto thee whereas he should have rested absolutely in the bare words of Christ This savoured of naturall pride c. 3. In giving perverse and evil Counsell â—o our Saviour perswading Him not to Do and Suffer that which he had affirmed that He ought to Do and Suffer viz. To go up to Jerusalme c. Such Counsell as if it had been imbraced the work of our Redemption had been hindred Quest Quest What were the Causes of this grosse fault and sin of Peter Answ Answ 1. His ignorance in the Mystery of Christ's Death and Sufferings and of the causes and reasons thereof For although Christ had now plainly told him and the rest of the Disciples that He must Dye and Suffer yet Peter neither could nor did yet conceive how it could stand with the truth of Christ's God-head and excellency of his Person to Dye and Suffer so many and grievous things 2. Another cause was that grosse Errour of the Jews then holden with which the Apostles also were tainted That the Messiah should have an Earthly Kingdom accompanyed with outward Glory and Prosperity which therefore Peter could not see how it could stand with that great abasement by Dying and Suffering which our Saviour foretold them of See Matth. 20. 21. in the sons of Zebedee And Acts 1. 6. 3. A naturall loathness and unwillingness which was in Peter as also in the other Disciples to hear of the Crosse and Afflictions which they might well think would be occasioned to them by the Death and Sufferings of Christ their Master 4. Too much carnall love and desire of Christ's bodily presence which made him loath to hear of his being taken away by Death c. Observ 1 Observ 1. That the best Saints of God in this Life are tainted with sinfull Infirmities and Corruptions with many and great Corruptions Peter himself an Apostle of Christ yea one of the most eminent Apostles for Zeal and other Graces yet how many and great Corruptions did he discover in this one Action of reproving Christ at this time See this Point handled before Chap. 3. Ver. 31. Quest Quest Why doth the Lord suffer such corruptions to remain in his Saints and Children after their effectuall Calling Answ Answ For these Reasons 1. To humble them in the sense and feeling of these corruptions and to keep them from being puffed up with Pride in respect of the Graces in them 2 Cor. 12. 7. Lest he should be exalted above measure by Revelations a Thorn was given him in the Flesh c. 2. That they may have matter in themselves with which to be continually exercised in fighting and striving against their corruptions and infirmities 3. To wean them from the love of this World and of this present life and to stir up in them a longing after the life to come in which they shall be perfectly sanctified and freed from this body of sinfull Corruption Rom. 7. 24. O wretched man Who shall deliver me c Observ 2 Observ 2. That Ignorance in some main Points and Doctrines of Faith for a time may stand with sanctifying Grace in such as are effectually called or that such as are effectually called and sanctified may for a time be ignorant in some main and principal Doctrines of Faith and Christian Religion As here Peter though a chosen and sanctified Apostle yet was ignorant of the Doctrine of Christ's Death and Passion as appeareth by his blaming of Christ for affirming that he must dy and suffer So likewise the other Apostles were ignorant of this Doctrine and of his Resurrection and so continued long time after this as may appear Luke 18. 34. yea till the very time of the fulfilling of them as we have heard before See more of this before Chap. 4. 10. and afterward Chap. 9. 10. and Joh. 20. 9. Vse Use Comfort to such Christians as are yet but weak in Knowledge so that their hearts be upright and that they make conscience of practising those things they do already know God will in due time reveal to them a greater light of Knowledge in all Points and Doctrines needful to Salvation He will by his sanctifying Spirit lead them into all necessary truth so that they conscionably use the means to grow in Knowledge The Apostles themselves were for a time ignorant of sundry main Doctrines of Faith but afterward they were clearly revealed to them Observ 3 Observ 3. â—n that Peter took our Saviour aside to reprove him thereby shewing a reverent respect to his Person although he otherwise greatly offended in the Reproof it self this is commendable in him And hence we may learn how to carry our selves if at any time we be to give a Christian Admonition to our Superiours viz. to do it with due respect and reverence to the Person in regard of his preheminence above us 1 Tim. 5. 1. Rebuke not an Elder but entreat him as a Father c. Though we may admonish a Superiour of a fault in some Cases yet not in the same manner as we do an inferiour or equal but with a reverent regard to his place and dignity we are in this case to minister such an admonition in such manner and with such Circumstances as may stand with the dignity and place of the Person admonished Mark 8. 33. But when He had turned about c. Aug. 28. 1625. IN the end of the former Verse ye heard of Peter's carriage toward our Saviour upon the hearing of that Prophecy
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
seeing our Saviour threatens to deny such before his Father c. Mat. 10. 33. Others confess Christ in word and deny him in life and practice like those Tit. 1. 16. who profess they knew God but in Works deny him being abominable disobedient c. Use 3 Use 3. To stir us up to the conscionable practice of this Duty of confessing Christ and our Faith in him before men upon all occasions when we are thereunto called and that not onely in words but also really by tâ—e actions and carriage of our life yea thus we are daily and continually to confess Christ c. So also by suffering for his Name if we be called to it at any time And that we may thus make Profession of Christ we must pray unto God to enabâ—e us by his Spirit For no man can say that Jesus is the Lord but by the holy Ghost 1 Cor. 12. 3. Ruleâ— for the right performance of this duty of confessing Christ before men especially for vocal Confession in words see before Ver. 29. Mark 8. 38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinfull Generation Jan. 29. 1625. c. Observ 2 Observ 2. THat it is our duty not onely to profess Christ but also his Word and Doctrine before men It is not enough to believe and embrace the truth of it in heart but we must make outward Profession of it before men as occasion is offered when it makes for God's Glory and the edifying of others Confession of Christ and of his truth must go together and not be severed Therefore our Saviour here threatens that he will be ashamed not onely of such as do not confess him but also of such as do not confess his words before men to shew that he requires the Confession of both Therefore also before Ver. 35. where he spake of suffering death for the Profession of his Name he joins the Gospel with himself Whosoever shall lose his life for my sake and the Gospel's c. Rev. 2. 13. The Church of Pergamus is commended for holding fast his Name and for not denying his Faith that is the Doctrine of Faith Quest Quest How are we to make outward Profession of the Word or Doctrine of Christ before men Answ Answ 1. By a vocal or verbal confession and acknowledgment of the truth of Christ's Word and giving testimony to the same before men when we have a calling so to do And not onely by acknowledging and testifying the truth but also speaking in defence and maintenance of the same against the enemies thereof Jude 3. ver 2. By a real Profession of the Truth and Doctrine of Christ in our life and practice and that both by doing and suffering 1. By doing that is by yielding conscionable obedience to the Word of Christ and framing our lives by the Rule of it Phil. 1. 27. Let your Conversation be as becometh the Gospel of Christ c. 2. By suffering in defence of the Truth and Doctrine of Christ as the Martyrs have done in all Ages Rev. 6. 9. John saw under the Altar the Souls of them that were slain for the Word of God and for the testimony which they held Use 1 Use 1. See how needful it is for all Christians to be well grounded in the sound Knowledge of Christ's Word and Doctrine For else how shall we be able to make outward Profession thereof before men both by word of mouth and by the actions of our life yea by suffering for it c. Col. 3. 16. Let the Word of Christ dwell in you richly c. To this end be diligent in hearing this Word search the Scriptures by private reading and pray unto God to open our Understandings c. Seek to him who hath the Key of David Vse 2 Use 2. To reprove such as fail in this duty of professing the Word and Doctrine of Christ before men Some are so ignorant that they know not how to make Profession of it Some think it enough to know and understand the Doctrine of the Gospel to believe the truth of it and to hold and maintain it in Judgment though they make no outward Profession of it Some are afraid to make outward Profession of the Gospel lest they be ill thought of or ill spoken of by the Enemies of the Gospel or lest they bring themselves into trouble or danger of losing their goods liberty or lives Therefore in time of Persecution they deny or dissemble the truth yea sometimes abjure it rather than they will bring themselves into danger Others profess the Doctrine of Christ in word and tongue but deny it in life and practice living in gross and known sins contrary to the Word of Christ To such Hypocrites the Lord may say as he doth Psal 50. 6. What hast thou to do to declare my Statutes c. Magna profectò insania non credere Evangelio c. sed longè major insania si de Evangelii veritate non dubitas vivere tamen quasi de ejus falsitate non dubitares Picus Mirand Epist ad Nepotem suum pag. 342. Vse 3 Vse 3. To exhort to the conscionable practice of this duty of making outward Profession of the Word of Christ Think it not enough to know this Doctrine and to believe it in heart but be ready to make outward Profession of it to the glory of God and edifying of others Be ready to acknowledge the divine Truth and Doctrine of Christ and to give testimony unto it before men and that freely and boldly yea to stand forth in the defence of this Truth against the Enemies of it and not onely in time of peace but also in time of trouble and persecution even with the hazard and loss of our goods liberty and lives No troubles or dangers must make us shrink from the Profession of the Truth and Doctrine of Christ but we must stand to it and hold it fast even to the death as the blessed Martyrs did We must glorify God not onely by believing his truth but also by professing it before men Neither must it be onely a verbal Profession but real in our life and practice by conscionable obedience yielded to the Word of Christ yea not onely by an active Obedience but also by a passive by suffering for testimony of the truth yea dying for it if need be and sealing it with our Blood Use 4 Use 4. See that we are not to blame or censure any for speaking of the Word of Christ and professing it before others so they do it in due manner wisely seasonably with reverence to edification of others c. It is a duty required of them so to do Therefore take heed of censuring them for it as Hypocrites but on the contrary commend and encourage them Observ 3 Observ 3. That it is a great fault and sin in Christians to be ashamed of professing Christ or his Truth before men when they are thereunto called This
of Life that as they have been Instruments of their Natural Birth so they may be also of their Regeneration They must remember That though themselves be religious yet they do not convey Religion or Grace to their Children by Natural Generation but must use other means sanctified of God to this end as hath been said Observ 5 Observ 5. In that he calls them a sinful Generation implying that not only themselves but their next and immediate Parents and Ancestors were wicked and that they followed the wickedness of those Ancestors Hence we may learn That sin and wickedness is apt to be conveyed or propagated from Parents to Children and Posterity by Natural Birth See before ver 12. of this Chapter Mark 8. 38. Of him also shall the Son of Man be ashamed c. Febr. 26. 1625. NOW followeth the commination or threatening it self denounced here by our Saviour against such as are ashamed to confess Him and his Word before Men viz. That he will be ashamed of such when he shall come in his Glory c. In these words consider 1. The Person denouncing this threatening who also shall execute the Judgment threatned The Son of Man Christ himself who uttered these words 2. The Judgment threatned by Him That he will be ashamed at his coming of all such as are ashamed of him and his Word in this World 3. A description of his coming by the glorious and excellent manner of it set forth in two things 1. The kind of Glory in which He shall come In the Glory of his Father 2. By the company that shall attend on him The Angels Of the first The Son of Man Of this Title which our Saviour here gives to himself see before ver 31. Hujus Capitis Quest Quest Why did He in this Place so call himself Answ Answ The more to set forth the Glory of his God-head which should be manifested at his second comming by opposing it against that mean and base estate wherein He now lived on Earth as Man and consequently to shew That there was no cause for any to be ashamed of him though he were the Son of Man and lived as yet in so mean a condition Now followeth the Judgment denounced by our Saviour against such as are ashamed of Him and his Word before Men in this World That he will be ashamed of him at his coming Shall be ashamed That is He shall not acknowledge or take him for one of his Elect Saints or Servants but shall utterly refuse reject and cast him off among the Wicked and Reprobate A figurative Speech spoken of Christ after the manner of men for our Capacity Not that Christ shall then be subject to any shame or be affected with it but that he shall so carry himself towards such as have been ashamed of him as men are wont to do towards those of whose company or acquaintance they are ashamed that is to say that he will not acknowledge them as his but utterly refuse and reject them Note that this threatning is to be understood with exception of Repentance When he cometh That is when he shall come praesens pro futuro To shew the certainty of it There is a twofold coming of Christ mentioned in Scripture 1. His first coming in Humility that is in a low base and mean estate when he was incarnate taking our Nature upon him and coming to live here upon Earth for a time in a poor and mean estate Joh. 1. 11. He came to his own c. And ver 14. The Word was made Flesh and dwelt among us c. 2. His second coming in Glory and Majesty at the last Day to Judge the Word The manner of this Judgment is set down Matth. 25. 31 c. Hebr. 9. ult To them that look for him shall he appear the second time without sin unto Salvation And this second appearance or coming is meant in this place Observ 1 Observ 1. See how fearfull and dangerous a sin it is for any to be ashamed of the outward profession of Christ or of his Word and Doctrine before Men that is for fear of worldly shame or reproach to forbear or refuse to confesse Christ or his Truth before Men when they have a Calling so to do This is a fearfull and dangerous sin in that our Saviour here threatneth to be ashamed of such that is utterly to reject and renounce them at his second coming and that before all Men and Angels in the World Matth. 10. 33. Whosoever shall deny me before Men him will I deny before my Father which is in Heaven Now to be ashamed to confess Christ is upon the matter to deny him by one kind of denial See also 2 Tim. 2. 12. If such as have professed Christ in Hypocrisy shall be rejected of him at the last Day as appeareth Matth. 7. 23. then much more such as have made no profession at all of his Name and Truth but have been ashamed to professe it Use 1 Use 1. Terrour to such as are guilty of this sin of being ashamed of professing Christ or his Word in any kind or degree Not a small or leight matter as some accompt it but most fearfull and dangerous This sin alone without Repentance enough to condemn such at the day of Judgment If it be a small matter to be denyed and rejected of Christ Jesus the Son of God at that great and fearfull Day of Judgment then is it a small matter to be ashamed in this World of professing Christ or his Truth Contra if it be a fearful thing to be renounced of Christ at his Glorious coming then c. Think of this all such as are or have been ashamed to make outward profession of Christ and his Word before Men lest they should be mocked or reproached with the Name of Puritans c. Such also of the younger sort who are ashamed to come to Catechising in the Afternoon and to give accompt of their Faith by answering the Questions of Catechism demanded of them But of these I spake something before Let all such as have been guilty of this Sin repent of it and take heed for time to come of being ashamed of professing Christ or his Word before Men whensoever they are called so to do Vse 2 Use 2. See here what need for us to arm our selves against the fear of worldly shame and reproach before Men in the cause of Christ and of the Gospel that we be not dismayed with this fear nor hindred by it from making profession of Christ and his Word lest if we be Christ himself be hereafter ashamed of us at his second coming in Glory We must therefore pray and labour for spirituall courage and zeal for the Glory of Christ that we may freely and boldly make profession of his Name and Truth before Men not fearing any shame or reproach that can be brought upon them for the same Remember 1 Pet. 4. 14. If ye be reproached for the
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
but above all to make Conscience of yielding Obedience to the same Remember that this is the end of all Christ's Teaching and of all our hearing of his Word and Doctrine preached by his Ministers that we should yield Obedience to that we hear In this stands our happiness and without this all our Hearing is but lost labour If we be not Doers of the Word of Christ but Hearers onely we deceive our selves Jam. 1. 32. See therefore that we joyn Obedience with our Hearing and look also to the manner and kind of our Obedience that it be such as it ought to be that it be of the whole Man not onely outward but inward of Heart Soul and Conscience that it be universall to all parts of the Word and Doctrine of Christ not to some onely that it be constant c. Now further that we may be obedient Hearers of Christ two duties are necessary to be practised 1. To remove those impediments which may hinder us from Obedience to Christ's Word and Doctrine 2. To use the best helps and means to further us in Obedience to the same Of the first The hindrances to be removed are these 1. All corrupt and sinful lusts in generall These we must labour to cast off by true Repentance and to have them truly mortified in us Jam. 1. 21. Lay apart all filthiness and superfluity of naughtiness and receive with meekness the ingrafted Word c. And then Ver. 22. Be ye Doers of the Word and not Hearers onely 2. More particularly some special Lusts and Sins are to be cast off and removed that they hinder not our Obedience of Christ 1. Unbelief and doubting of the truth of that Doctrine which Christ teacheth us by his Word and Ministers This keeps from Obedience Heb. 4. 2. the Word preached did nor profit them because not mixed with Faith c. Therefore labour and strive against this sin of Unbelief in our selves which is so natural to us On the contrary strive for a thorough-perswasion of the truth of all that Christ teacheth us in his Word c. 2. Hardness of heart when the heart is so hardned through custom and continuance in sin that it hath little or no sense and feeling of sin or of the Word of Christ which doth condemn and forbid sin It is a main hindrance to keep us from Obedience to the Doctrine of Christ For so long as the heart is so hardned it is utterly unfit to be wrought upon by the Word and Teaching of Christ Isa 6. 10. Make the heart of this People fat c. This hindred the Scribes and Pharisees from Obedience to Christ's Teaching because their hearts were so hardned in Unbelief and other sins c. Therefore if we would be obedient to Christ's Doctrine labour and strive against this hardness of heart to have it removed and taken away And pray unto God to give us soft hearts pliable to the Word of Christ 3. Covetousness and Worldliness of mind is another main hindrance unto that true Obedience which we should yield to the Doctrine of Christ Ezek. 33. 31. Their heart went after Covetousness And Matth. 13. 22. care of this World and deceitfulness of riches are as Thorns choaking the Word c. Take heed then of harbouring this gross and dangerous sin of Covetousness in heart and of too much worldly cares and thoughts lest they choak the fruit of Christ's Doctrine in thy heart and keep thee from Obedience to it Pray with David Psal 119. 36. 4. Love of earthly pleasures and delights Luke 8. 14. Pleasures are one kind of Thorns choaking the fruit of the Word Take heed then of too much loving and affecting of these worldly delights lest they take up the heart and with-draw it from love and delight in the Word of Christ and so hinder our Obedience to it Beware of loving Pleasures more than God and his Word Of the second We are to use these Helps to further us in obedience to the Doctrine of Christ 1. Consider the excellency of Christ's Doctrine which he teacheth by his Ministers the Doctrine of the Gospel Word of Life and Salvation most worthy to be obeyed Labour therefore to be perswaded of it 2. Deny our selves that is our carnal Minds Understanding Will Affections for these are contrary to the Word of God Matth. 16. 24. If any will come after me c. 3. Look to the right manner of our hearing this Doctrine of Christ for upon this doth our obedience to it much depend Now for the due and right hearing of Christ's Word and Doctrine that we may so hear it as to yield obedience sundry things are requifite especially these 1. That we hear it with understanding and Judgment striving to conceive and rightly to judge and discern of the truth of those things which Christ Jesus doth teach us out of his Word and by his Ministers Joh. 10. 4. Christ's Sheep know his Voice Contra Matth. 13. 19. Those Hearers resembled by the High-way profit not because they hear it without understanding 2. That we hear it with affection of Heart labouring to be truly and rightly affected with the matter taught us to be humbled at the Reproofs to fear and tremble at the Threatnings to rejoice in the Promises and Comforts of the Word of Christ c. Luke 24. 32. Did not our hearts burn within us c. Acts 2. 37. Their hearts were pricked at Peter's Sermon Labour to be thus affected in heart with the Doctrine of Christ and not onely for the present in time of hearing but afterward constantly This will stir us up to obedience and without this no obedience 3. That we hear it with humility of heart when thou comest to hear Christ teaching thee out of his Word bring an humble heart touched with sense of thy sins and unworthinesse before God This will make thee teachable and tractable to the Word of Christ and then obedience will follow 4. That we hear and receive it with meekness that is with mildness and gentleness of heart to bear the admonitions and reproofs of it without being offended or discontented thereat Jam. 1. 21. Receive with meekness c. 5. Labour in hearing to apply unto our selves every part of the Doctrine taught for Instruction Admonition Humiliation Comfort c. This is to mingle the Word with Faith that it may profit us 6. We must so hear Christ as to treasure up his Word in our Hearts that so we may make use of it in Life and Practise Psal 119. 11. Daivd hid the Word of God in his heart 7. Lastly Joyn prayer unto Christ to teach us inwardly and to frame us to obedience c. Luke 2. 19. It followeth Ver. 8. The Issue or Event that followed upon the former miraculous appearing of that bright Cloud and the Voice uttered from Heaven touching Christ Hereupon the three Disciples suddenly looking round about them perceived Moses and Elias to be taken away and that Jesus was left
They are forbidden to speak of it rashly and unadvisedly without due consideration of Circumstances of Time Place Persons c. 2. Not to publish or make it commonly known where they came as yet untill the due time should come for the publishing of it viz. After his Resurrection from the Dead ut sequitur What things they had seen That is the glorious Vision of Christ's Transfiguration before mentioned together with the speciall Adjuncts and Circumstances thereof as the Apparition of Moses and Elias from Heaven with Him as also of the bright Cloud c. Quest Why would not our Saviour have his glorious Transfiguration published forth with or immediately Answ Because one main end of his Transfiguration was to prove and manifest the Truth of his God-head that he was not onely Man but the Son of God and consequently the true Messiah Now the due time appointed of God for the publike manifestation of his God-head was not yet come for He was yet in the state of his Humiliation and so was to continue for a time Now the time of his Humiliation was no fit time for the publishing of the Doctrine of his God-head and Divine Glory That Doctrine was not sutable to the state and condition of his Humiliation in which the Glory of his God-head was to lye hid and covered for a time under the Vail of his humane Flesh Reas 1 Reas 1. This would have caused many to take the greater offence at the Cross and Sufferings of Christ and so to doubt of his Person if they should first have heard it publikely and openly professed that He was the Son of God and yet soon after should have seen Him put to Death yea to the shamefull Death of the Cross Reas 2 Reas 2. The publishing or making known of Christ's God-head and Divine Glory at that time might have been a means to hinder the execution of God's counsell and purpose touching the Death of Christ and work of our Redemption For if it should have been made commonly known that He was the Son of God who would have dared to put Him to Death See 1 Cor. 2. 8. Vide supra Chap. 8. ver 30. Quest Quest Why doth He charge them not to publish the Glory of his Transfiguration till after his Resurrection Answ Answ Because that was the due time appointed for the publick and open manifestation of his Divine Glory Rom. 1. 4. He was declared to be the Son of God with Power by the Resurrection from the Dead His Resurrection was the first step of his Glorification therefore that time fittest to publish the Glory of his Transfiguration then it was most likely to be believed and imbraced Observ 1 Observ 1. That although we ought never to deny or conceal the Truth or Doctrine of God when we have a Calling to professe or make it known to others yet all Truths are not to be uttered at all times but then onely when it makes for God's Glory and the good of others There is a time in which it is better to conceal and hide the Truth or some part of it at least from others then to utter or make it known See before Chap. 8. 26. Acts 17. 16. Paul did not presently at first coming to Athens preach against their Idolatry but concealed that Doctrine for a time And 2 Cor. 12. 2. he concealed that Vision fourteeen years Quest Quest When is it fit for us rather to conceal then to publish or professe the Truth of God to others Answ Answ When the case so stands so far as we can judge that the uttering or professing of the Truth is not likely to do good but rather hurt viz. when the uttering of it tends to the dishonour of God or hurt of others or to the prejudice or disgrace of the Truth it self As 1. If it be before obstinate malicious enemies of Religion or scoffers at the Truth known to be such c. Math. 7. 6. Give not holy things to Doggs c. Before such persons silence is better then profession of the Truth See before Chap. 8. 26. 2. At any other time when the Truth being uttered and made known is not like to be imbraced but rather rejected of those to whom it is uttered 3. If it be such a time in which that truth which is to be uttered is not necessary For all Truths are not necessary at all times c. Use 1 Vse 1. For reproof of such as do rashly and unadvisedly utter or make known the Truth to others out of due time and season either before such persons as are not fit to hear it or at such time as there is no hope or likelihood of doing good thereby Such do more hurt then good by such unseasonable publishing of the Truth So did those that rashly and out of due time published the Miracles of Christ for by that means they hindred His preaching and inraged His enemies the more against Him Vse 2 Use 2. See then that as it is our duty to publish and make known the truth of God unto others so we are wisely to observe the due and fit time for the doing hereof not publishing the truth at such time when it may do hurt but when it is like to do good at such time as God may be glorified and others edified thereby See Prov. 15. 23. and Prov. 25. 11. And Eccles 8. 5. A Wise man's heart discerneth both time and judgment that is he doth wisely discern and judge of the fittest time for the doing of every thing This wisdom and discretion must we labour for and pray unto God to give it us Observ 2 Observ 2. Though our Saviour might have purchased to himself great honour and glory by the publishing of the Glory of his Transfiguration yet because the due time for it was not yet come he would not suffer it to be published as yet which teacheth us that we ought not to seek our own honour and glory in this World out of due time or too soon before the time appointed of God but we must be content to wait till that time c. See Chap. 8. 30. Use 1 Use 1. For reproof of such as do ambitiously seek glory and honour in this World before the time appointed c. Use 2 Use 2. See by this that it is unfit for us if we be good Christians to seek much honour or glory to our selves in the time of this life For this is to seek it too soon and before the time appointed of God This life-time is not the time appointed of God for honouring and glorifying of his Saints and Children but rather for their humiliation and abasement After this life is the time for them to be honoured and glorified when they have first been abased in this World 1 Pet. 1. 7. That the triall of your Faith c. might be found unto praise honour and glory at the appearing of Jesus Christ As it was with Christ so with us It was
appointed for him first to suffer and be abased and so to enter into Glory Luke 24. 26. so for us Therefore wait for honour and glory till the due time appointed for it till the time after this life In the mean time in this life be content to be abased contemned despised of men for the Name of Christ that thou mayest hereafter be exalted and honoured of God in due time Now followeth the time how long he chargeth them to conceal those things which they had seen viz. Till after he should be risen from the dead This shews that he did not absolutely forbid them to publish the glory of his Transfiguration but onely for a time till after he were risen c. Therefore after his Resurrection they might and ought to publish it and so Peter did as we see 2 Pet. 1. 16. Quest Quest Why not before his Resurrection Answ Answ See the Answer before in the former page Observ 1 Observ 1. See here the undoubted certainty of Christ's Resurrection from the dead even before it was fulfilled For here he takes it for granted that he should not onely suffer death in the due time appointed but also rise again from death and that speedily even the third day after his death ut supra praedixer at cap. 8. 31. The certainty may appear by these Reasons Reasons Reasons 1. It was decreed of God long before even from everlasting Luke 24. 46. Thus it behooved Christ to suffer and to rise from the dead the third day 2. It was fore-told by the Prophets as by David in the Person of Christ Psal 16. 9. My Flesh shall rest in hope c. Typified also in Jonah Mat. 12. 40. 3. Fore-told also by our Saviour himself often before it was fulfilled So we heard Chap. 8. 31. and here So afterward in this Chapter Ver. 31. and again Chap. 10. 34. Use Use If Christ's Resurrection were so certain before it was fulfilled much more now after it is fulfilled This may strengthen our Faith in this Article of Christ's Resurrection c. the rather because this Faith of Christ's Resurrection is propria Christianorum for Turks and Jews believe the death of Christ onely Christians believe Him to be risen And upon this also depends all the comfort we have by the death of Christ See Chap. 8. 31. Observ 2 Observ 2. That the divine Glory and Majesty of Christ's Person as he is God was not to be manifested suddenly or all at once but by certain steps and degrees first more obscurely and then more clearly and openly The more obscure manifestation of the Glory of his God-head was 1. By his miracles both lesser and greater 2. By the forced Confession of the Devils themselves who confessed him to be the Son of God 3. By the private Confession of the Disciples of Christ as we heard before on Ver. 29. of the 8. Chapter 4. By the glorious Vision of his Transfiguration shewed privately in the Mount to three of his Disciples as we have heard before in this Chapter The more clear open and publick manifestation of his Divine Glory was at the time of his Resurrection from the dead and afterward in his Ascension into Heaven Rom. 1. 4. Therefore our Saviour here forbids them to publish the Glory of his Transfiguration till after his Resurrection Reason Reas To the end that the Doctrine of his God-head and Truth of his Person that he was the Messiah might the more easily be believed and embraced Vse Vse See the Reason why our Saviour so often forbade his Miracles to be publickly or openly made known by those upon whom they were wrought Because the Glory of his God-head was to be manifested by degrees and that but obscurely till his Resurrection c. For the same cause also he forbad his Disciples to make it known that he was the Son of God as they confessed him to be in the thirtieth Verse of the 8th Chapter Now followeth the Title which he gives unto himself The Son of Man Of this see before in Ver. 31. of Chap. 8. Mark 9. 10. And they kept that saying with themselves questioning one with another what the rising from the dead Octob. 15. 1626. should mean HEre is laid down the Obedience yielded by the three Disciples unto the former charge given them by our Saviour touching the concealing of his Transfiguration till after his Resurrection Where 1. Their Obedience in concealing the matter They kept that saying c. 2. The Amplification of it by a special Adjunct or Circumstance which accompanied their concealment thereof They questioned one with another what the rising from the dead should mean They kept that saying c. They concealed both the charge given them by Christ and also the Vision of his Transfiguration which he charged them to conceal Luke 9. 36. They kept it close viz. his Transfiguration and told no man in those dayes any of those things which they had seen Beza sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hanc rem The matter before spoken of referring not onely to Christ's charge given them immediately before but also to the whole History of his Transfiguration before set down That saying or Speech is put for that matter after the Hebrew manner of speaking They kept it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to hold or keep a thing by force with labour and pains to shew How hard it was for them so long to conceal this matter Sic Beza Observ Observ The Duty of Christ's true Disciples and Servants is to yield Obedience to his Precepts and Commandments doing those things he requireth and refraining those which he forbiddeth Thus did these three Disciples here obey Christ's Charge and Command given them touching the concealing of the Vision of his Transfiguration As it is the duty of every Servant to obey the Commandments of his Master so of Christ's Servants to obey his Precepts On the contrary Luke 6. 46. Why call ye me Lord Lord and do not the things which I say Mat. 7. 24. Mat. 28. 19 20. Go teach all Nations c. teaching them to observe whatsoever I have commanded you Vse 1 Use 1. For Reproof of such as profess themselves to be Christ's Disciples and Servants and yet do not yield Obedience to his Precepts and Commandments but on the contrary do that which is flat contrary to his Commandment For Example He commands them to repent of their sins that they may be forgiven Luke 24. 47. but they go on still in them without Repentance He commands them not to swear at all c. Matth. 5. yet they live in the Sin of profane and customary Swearing c. He commands them to forgive and love their Enemies and not to seek private revenge but rather to suffer two injuries than to requite one with the like but their practice is quite contrary So far are they from forgiving and loving their Enemies that they will not put up the least wrong but seek revenge and go
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
is by his Preaching and Ministry to fit and prepare the People of God among the Jews to embrace Christ aâ— the true Messiah and to stir them up to believe in him at his coming Mal 3. 1. Behold I send my Messenger and he shall prepare the way before me c. So Isa 40. 3. and Luke 1. 17. Now follow Instructions General Observation Our Saviour's readiness to answer the Question and Doubt moved to him by the Disciples touchâ—ng the Doctrine of the Scribes concerning Elias his coming before the Messiah This should teach us in like manner to be ready and forward to resolve and answer the doubts of others in matters of Faith or cases of Conscience which they put unto us so far as we are able and as occasion is offered Especially such as have charge of others Souls as Ministers of the Word Parents Masters of Families c. These especially should be ready and forward to resolve and satisfy those of their charge in such Doubts and Questions of Faith and Religion as they do move unto them for the better informing of their Judgments and satisfying of their Consciences And they are also to do this with mildness of Spirit bearing with the Ignorance and Weakness of thoâ—e under their charge as our Saviour did here with his Disciples c. Now this shews withal how needful it is for such as have charge of others Souls to be well-grounded in the sound Knowledgâ— of the Word of God and especially in the main Points of Christian Religion that so they might be able in some measure at least to resolve thâ— Minds and Consciences of those under their charge in such matters of â—aith as â—hey are doubtful in and desire resolution of Mal. 2. 7. The Priests lips should preserve Knowledge c. So Parents and Masters of Families should be men of Knowledge c. So Huâ—bands ought to dwell with their Wives as men of Knowledge 1 Pet. 3. 7. See also 1 Cor. 14. 35. Now follow particular Instructions Observ 1 Observ 1. Our Saviour yieldeth and granteth so much as was true and agreeable to the Scripture in the Doctrine of the Scribes viz. That Elias was to come before him and onely denyeth and confuteth that which was erronâ—ous in their Doctrine which was this that they understood the Prophecy of Malachi touching the coming of Elias to be meant of his coming in Person c. This teacheth us how to carry our selves toward Hereticks and false Teachers in opposing their Errours That we are so to set our selves against their Errours and Corruptions in Doctrine that we do not withall deny any part of the Truth which is holden by them but we are willingly and readily to yield and consent unto them so far as they hold any Truth and onely to deny and oppose their Errors Thus are we to deal at this Day in opposing the Errours of Papists Lutherans Anabaptists Brownists c. And to this end we must labour for knowledge and sound judgment in the Word of God and in matters of Faith and Religion taught therein that so we may be able to put difference between the Truth holden by false Teachers and between those Errours which they mingle with it and so to imbrace the one and to deny and oppose the other to the utmost of our Power Observ 2 Observ 2. See here the dignity and excellency of Christ's Person even in his first coming and state of Humiliation in that Elias that is to say John Baptist was first to come and did come before him as a Harbinger to prepare the way for his coming and to stir up the People to give due entertaintment to him at his coming Herein appeared the greatness and excellency of Christ's Person for this is the manner of Kings and Princes when they remove or go to any place to send Harbingers before them to make known their coming and to prepare due Lodging and Entertainment for them Thus did our Saviour Christ the King of Kings and Lord of Lords at his first coming into the World send John Baptist in the Spirit and Power of Elias to prepare his way before him c. which shews the excellency of Christ's Person even in his first coming into the World for although the manner of his Birth and Coming was in other respects very mean and base yet in this it was honourable and royall like the coming of a King in that he had his Harbinger to go before him to prepare for his coming and entertainment c. This dignity of Christ's person John Baptist himself who was his Harbinger doth acknowledge and professe a we heard Chap. 1. 7. There cometh one after me who is Mightier then I whose latchet of his Shoos I am not worthy to stoop down and unloose Now if Christ were so excellent a Person in his first coming and state of Humiliation How much more excellent and honourable is he now being exalted to the right hand of God in Heaven See more of this Point before Chap. 1. ver 2 7. Observ 3 Observ 3. Here we are taught one Priviledge of John Baptist above all other Ministers of the Church viz. That he onely of all other was called and appointed to be the Harbinger of Christ to go before his face and to prepare the way for him in the hearts of the People of God This is John Baptist's peculiar priviledge above all other Ministers both of the old and new Testament In respect of this Matth. 11. 9. he is said to be more then a Prophet that is more excellent then any of the Prophets of the old Testament that lived before him not simply in regard of his person but in regard of his peculiar Office and Calling which he had to be the fore-runner of Christ And ver 11. of this Chapter in this respect it iâ— said further That among them that are born of Women there hath not risen a greater then John Baptist that is to say a greater Prophet as it is expounded Luke 7. 28. Quest Quest How then is that to be understood which followeth in the same place That the least in the Kingdom of Heaven is greater then he Answ Answ By the least in the Kingdom of Heaven is meant the least Minister in the Gospel that should be Called and Sent of God after the time of the clear manifestation of Christ's Kingdom and Glory that is to say after Christ's Resurrection and Ascention into Heaven Now the least or meanest of such Ministers of the Gospel is said to be greater then John Baptist not simply in regard of his person but in respect of the clear and evident manner of preaching Christ for whereas John going before Christ did not onely preach him that was to come and to dye and rise again for us afterward The Apostles and other Ministers who lived after the fulfilling of all these things were therefore able to preach Christ more plainly and fully than John Baptist did or
to suffer which though it be not expressed in the words yet is it to be understood or else the Sentence is imperfect q. d. As it is written that the Son of Man that is my self should suffer many things So likewise is it appointed of God that John Baptist my Harbinger or Servant should be evil entreated and suffer much hard measure in the World at his coming Vide Gualter et Jansen in loc As it is written that is Fore-told in the Writings or Books of the Prophets in the Old Testament Quest Quest Where or in what Books of the Prophets was this fore-told Answ Answ In sundry places but specially in these Dan. 9. 26. The Messiah shall be slain or cut off Isa 53. throughout the Chapter He was wounded for our Transgressions He was bruised for our Imquities Oppressed and afflicted He was brought as a Sheep to the slaughter He was cut off from the Land of the Living He hath powred out his Soul unto Death c. Psal 22. the very particular manner of his Sufferings was fore-told Ver. 14. I am powred out like Water and all my Bones are out of joynt Ver. 16. They pierced my hands and my feet I may tell all my Bones c. They part my Garments among them c. Son of Man that is Christ himself This Title He gives himself in respect of his Humane Nature c. That he should suffer many things that is Many Afflictions Miseries and Punishments laid upon him of God with many Abuses Wrongs and Indignities at the hands of men and that for the sins of Mankind See Chap. 8. ver 31. And be set at nought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is be greatly contemned vilified and made nothing of In the words consider 1. The Person who was to suffer The Son of Man 2. The Sufferings of Christ fore-told by him 3. The Proof or Confirmation of them by Testimony of Scripture Of the first I have often spoken before lately upon Ver. 9. Observ 1 Of the second Observ 1. The Sufferings of Christ Jesus our Saviour which he was to suffer for the sins of Mankind were not one or few but manifold Many miseries and punishments were imposed on him of God and many abuses and indignities offered him by men and all for our sakes Thus was it written of him before-hand by the Prophets to shew that it was so ordained of God Touching these manifold Sufferings of Christ see some Questions answered before Chap. 8. 31. Vse 1 Use 1. See by this the heinousness of our Sins how offensive to God and hard to be taken away and God's Wrath appeased in that Christ Jesus the Son of God must not onely suffer but so many things Vide Chap. 8. 31. Use 2 Use 2. To humble us with godly sorrow c. Vide ibid. Mark 9. 12. And be set at nought Dec. 24. 1626. Doct. Doctr. THat one great and principal part of Christ's Sufferings which he was to endure for us was the great Contempt Ignominy and Disgrace amongst men which he was appointed to suffer So it is reckoned here and particularly named as a main part of his Sufferings yea this only among all his manifold Sufferings is named to shew the greatness of it So in other places See before on Chap. 8. Ver. 31. Vse Use See that it is no easy matter to suffer contempt and disgrace in this World and at the hands of men for Christ's sake but a hard and grievous triall One chief part of Christ's Sufferings was to be set at nought If so hard for him to bear how much more for us c. See Hebr. 11. 36 37. and 1 Cor. 4. 13. Experience proves this to be hard to Nature for many can better bear pain loss of goods c. than reproaches mockings c. Other Uses see before Chap. 8. 31. Now followeth the Proof or Confirmation of Christ's Sufferings by Testimony of Scripture being foretold by the Prophets As it is written c. Quest Quest Where or in what Books of the Prophets is this written Answ Answ Vide suprà Quest Quest Why were the Sufferings of Christ fore-told in the Writings of the Prophets so long before Answ Answ For these Reasons 1. That the faithful who should live at the time of Christ's coming in the Flesh and of his suffering when they did see these things fulfilled in Christ Jesus alone might thereupon be moved to believe undoubtedly that he was the true Messiah and should not look for any other 2. To teach the Church of God among the Jews what manner of Redeemer and Saviour their Messiah was appointed to be namely a spiritual Redeemer and Deliverer not a temporal King coming in earthly Pomp and Glory not one that should by force of Arms or external Power deliver them from their Enemies but such a Redeemer as should save and deliver them from their Sins and the Wrath of God by suffering death and the greatest contempt and abasement for them 3. To the end that when they should see Christ Jesus to suffer these things at the hands of the High-Priests and Pilate c. they should not be offended in as much as he suffered nothing but what was fore-told by the Prophets long before Observ 1 Observ 1. The truth and certainty of the Article of Christ's Sufferings forasmuch as all that he was to suffer was fore-told by the Prophets and therefore was of necessity to be fulfilled in due time for otherwise the Predictions of the Prophets should have been found false but this was impossible in as much as they spake and wrote by the immediate direction and infallible assistance of the Holy Ghost Therefore it was a matter of necessity in this respect that Christ should suffer because otherwise the Prophecies that went before of his Sufferings could not be fulfilled and this was one special cause why he suffered and was to suffer so many things that so the Scriptures of the Prophets might be fulfilled Luke 24. 26. And therefore the Evangelists in setting down the History of the several parts of Christ's Sufferings do often alledge this cause that the Scripture might be fulfilled And for the same cause though our Saviour had power to have saved himself from death yet he would not See Matth. 26. 53 54. Now as it was necessary in this respect that Christ should suffer because otherwise the Prophecies going before of him could not be fulfilled so it is as certain that he did in due time actually suffer as appeareth by the History of the Evangelists recording the same unto us which therefore being compared with the Writings of the Prophets ought generally to confirm our Faith in this Article and Doctrine of Christ's Sufferings Otherwise that Reproof of Christ Luke 24. 26. will take hold of us O Fools and slow of heart to believe all that the Prophets have spoken c. Therefore labour undoubtedly to believe and rest assured of the Truth of Christ's Sufferings and of the
what it was about which they questioned with his Disciples presently one of the company who was Father of the possessed Child made answer That he had brought his Child to be healed and to have the Devil cast out of him and that Christ's Disciples being requested to do it were not able which shews That the matter which the Scribes debated with the Disciples was concerning their unability to cast the Devil out of the possessed Child as also touching the cause and reason why they could not do it About these things they questioned with them Now the scope and end of all this disputation of the Scribes with the Disciples was doubtlesse this That they might in the absence of Christ convince and disgrace the Disciples before the Multitude for that they had made tryall to cast out the Devil and could not do it By this means they went about to prove against the Disciples that they had not the Divine Gift or Power of working Miracles conferred on them as they professed to have but that all the Miracles formerly wrought by them were wrought rather by the help of the Devil This they no doubt laboured to prove against the Disciples and to perswade all the People as much that so they might bring both the Disciples themselves and their Doctrine as also Christ himself and the Gospel into contempt and disgrace with the People Mark 9. 14. And when He came to his Disciples c. Febr. 4. 1626. Observ 1 Observ 1. THat such as for their Place and Calling in the Church ought to be the chief Friends and Favourers of Christ and of his faithfull Servants are oftentimes the greatest Eenemies of Christ and his Servants and so do shew themselves So here the Scribes and Pharisees who should have been foremost in defending and countenancing the Disciples of Christ in their Master's absence and in excusing this their defect and fayling at this time in the working of this Miracle these were on the contrary most forward of all others to oppose them reasoning and disputing against them and cavilling at them for this matter thereby to disgrace both them and their Doctrine and also Christ their Master before the People the common People did not onely oppose themselves but the Scribes So at other times also these Scribes and Pharisees were foremost in opposing Christ and his Disciples c. See this Point before handled Chap. 7. ver 1. Observ 2 Observ 2. In that these Scribes watched this time to sett upon Christ's Disciples by reasoning and disputing with them when Christ was absent that so in the absence of their Master they being destitute of his help might be the more easily convinced and disgraced and that before all the People Hence observe the craft and policy of the wicked Enemies of Christ and his Truth That they seek all advantages against the faithfull Servants of Christ and against the Truth and Doctrine it self which they profess they watch all occasions to bring both the Gospel it self and such as professe it into contempt and disgrace They neglect no opportunity of doing this they omitt no occasion or advantage which may further them herein Hence it is That they use to oppose and set themselves against the professors of the Truth at such times especially when they are weakest and most unable to defend their own cause and the cause of the Gospel Hence also it is That they use commonly to bend their malice and forces against such persons in the Church as are weakest and least able to withstand them as here the Scribes and Pharisees did not set upon Christ to dispute with him but upon his Disciples in his absence whom they perceived to be as yet but weak in knowledge and therefore not so well able to answer or confute their Cavils and Objections So false Teachers as Papists Anabaptists c. are wont to set upon the weakest c. 2 Tim. 3. 6. This craft and policy the Enemies of Christ and of his Church have learned of the Devil their Master who sets them on work for so he useth to take advange from the weakness of those whom he tempteth and from the time and place when and where he assaulteth them Thus he set upon Eve first being the weakest and that when she was alone Gen. 3. And so he set upon our Saviour when he was alone in the Wilderness and his Body much weakened with fasting fourty dayes c. Vse 1 Use 1. To teach us to walk wisely and circumspectly toward those that are without Col. 4. 5. that is toward the wicked Enemies of Christ and his Truth so as we be carefull not to give them any advantage to bring us or the Doctrine and Truth which we professe into disgrace To this end take heed of discovering or laying open our own infirmities and weaknesses before such Enemies of the Gospel lest they take occasion hereby to disgrace both us and our profession and the Gospel it self The more politick they are to seek advantages the more wise must we be to prevent them and not to give advantage Use 2 Use 2. This must also teach us to be no less wise and politick but rather much more in taking all advantages and opportunities to defend the Truth and Doctrine of Christ and the professours and maintainers of it against all the wicked Adversaries thereof This is a good and Christian policy and wisdom to be laboured for and practised of us If the Devil and his Instruments be so cunning and politick in seeking all advantage to oppose and hinder the Truth and to disgrace the professors of it much more ought we to be wise in seeking all advantages to maintain the same in watching all opportunities of time and Place to speak in defence of good Men and good Causes c. Then to speak for the Truth and Religion of Christ and for professors of it when we may do most good and win most credit to the same Mark 9. 15. And straightway all the People when they beheld him were greatly amazed and running to him Febr. 11. 1626. saluted him THE third speciall Accident which fell out at our Saviour's return or coming again to his Disciples The behaviour of the common People towards him And 1. Is shewed how they were affected at his coming That so soon as they saw they were greatly amazed 2. Their outward carriage towards him That they ran to him and saluted him Of the first They were greatly amazed Or astonished with admiration at the sight of him Quest Quest What was the cause of this admiration and astonishment in the People Answ Answ Some think there was some brightnesse yet remaining and shining in his face after his late Transfiguration which did astonish the People even as the face of Moses did shine before the People after his talking with God in the Mount Exod. 34. 35. But this is uncertain whether it were so now with Christ although it may seem not altogether
he was before us It is the Speech of an antient Father Voluit Christus deseri voluit prodi voluit ab Apostolo suo tradi ut tu cum sis desertus à socio proditus ab amico moderatè feras Ambros in Luc. Mark 9. 30 31 32. And they departed thence c. July 1. 1627. THese words contain our Saviour's prediction or foretelling of his future Passion and Resurrection to his Disciples where three things have been propounded to consider 1. The occasion of the prediction His departure with his Disciples from the place where he wrought the former miracle and his private passage through Galilee with them ver 30. 2. The prediction it self ver 31. 3. The effect in the Disciples ver 32. They understood not that saying c. Of the first The occasion I have already spoken last day Of the second The prediction itself 1. He foretelleth his Passion 2. His Resurrection Touching his Passion or Sufferings two things to be considered 1. The person who was to Suffer viz. Himself whom he calleth the Son of Man 2. The Sufferings themselves Of the former I spake lately upon ver 9. Touching the latter they are set down by the parts or kinds of them being two 1. That he should be delivered into the hands of Men. 2. That he should be put to Death by them Of the first I spake the last Sabbath Now followeth the second part of his Sufferings foretold viz. His Death And they shall kill him Of this see before chap. 8. ver 31. Now followeth the foretelling of his Resurrection upon the third day which is also handled before chap. 8. 31. To proceed therefore to the 32. ver where is laid down the effect which followed in the Disciples which was two-fold 1. That they understood not that saying That is the Doctrine of Christ's Passion and Resurrection which he taught them 2. That they were afraid to ask him Touching the first See Luke 9. 45. Object Object Matth. 17. 23. It is said They were exceeding sory upon his foretelling his Death Now if they understood not what he meant Why should they be striken with sorrow upon his words Answ Answ No doubt but they understood the words themselves uttered by our Saviour for they are plain and easy to be conceived but they understood not the matter it self throughly that is to say the mystery of his Death how he that was the Son of God and true Messiah as they had confessed him to be should dye or be put to death much less did they conceive fully the mystery of his Resurrection how he being dead should rise again the third day after Quest Quest What was the cause of this their ignorance that they could not conceive this mystical Doctrine of Christ's Death and Resurrection Answ Answ There was a three-fold Cause especially 1. Their natural blindness and dulness to conceive these mysteries of Faith 2. That erroneous and prejudicate opinion which they had conceived and were so much rooted in touching a Temporal and Earthly Kingdom of Christ as we have often heard before 3. Their natural unwillingness to hear of Troubles which they might well conceive would befall them when Christ should Suffer Observ Observ Even the best Christians are by nature and of themselves hard to conceive and understand the mysteries of Faith and Doctrines of the Gospel as touching Christ's Person and Office and our Salvation by him c. Especially such Doctrines as are most contrary to natural reason and our carnal affections as the Doctrine of the Cross c. See before ver 10. of this Chapter and chap. 8. ver 16. Now followeth the second Effect or Consequent in the Disciples They were afraid to ask him Viz. Touching the meaning of his words and of the Doctrine which he had now taught them concerning his future Death and Resurrection Quest Quest What was the cause of this fear in them Answ Answ 1. They feared shame and disgrace by acknowledging their ignorance 2. They feared lest for this their ignorance and blindness in the Doctrine of Christ's Passion and Resurrection they should be sharply taxed and reproved by Christ their Master even as Peter had been not long before for the like ignorance discovered in going about to disswade Christ from Suffering chap. 8. ver 33. And herein they discovered their great infirmity in that they would rather remain still in ignorance then suffer shame or reproach for their ignorance Observ 1 Observ 1. The preposterous fear of getting shame and disgrace by acknowledgment of our ignorance is one great hinderance to the gaining of more knowledge by the instruction of others in things spiritual and heavenly This hindred the Disciples from being further and better instructed by Christ at this time in the mystery of his Death and Resurrection because they were afraid of shaming themselves by acknowledging their ignorance c. And experience shews this to be true in many amongst us who being ashamed to bewray their ignorance by asking profitable questions about matters of Religion or the Word of God either of their own Pastors or of other Christians do thereby deprive themselves of a great deal of Christian knowledge and instruction which they might receive from others But let us take heed of this preposterous and vain fear of shame or disgrace by bewraying our ignorance in asking questions or seeking instruction from others in the things of God and of his Word For the truth is this is no shame at all but a shame it is to continue in ignorance blindness and errours for want of seeking knowledge when we have the means vouchsafed us of God Observ 2 Observ 2. See here how backward loth and unwilling we are by nature to be admonished and reproved for our faults and corruptions yea how backward even good Christians and the Saints of God are to suffer the word of Reproof in that Christ's Disciples were so afraid of being reproved by him for their ignorance that they would rather continue in it than acknowledge it and seek to him for further instruction at this time See 2 Chron. 16. 10. Now if this be true of good Christians such as Christ's Disciples much more of others being void of sanctifying Grace Hence it is That men are so apt to hate and dislike such as reprove their Sins Amos 5. 10. They hate him that rebuketh in the Gate c. And for this cause Ahab hated Elijah and Michajah because they told him of his Sins c. And Gal. 4. 16. The Galathians thought Paul to be their enemy because he reproved the corruptions amongst them in Doctrine and Life And experience shews the truth of this how backward and unwilling men are to be admonished and reproved for their sins so backward that many shun the very company and sight of such as have a Calling to reprove them And some refuse to come to their own Pastor if he send for them to admonish them in private of some
spiritual good For if they should speak evil of such their own conscience must needs convince and stop their mouths besides that they should also by this means plainly accuse and condemn themselves as very unthankful against such persons by whom they had reaped so much good Therefore in these respects it is not an easie matter for any to reproach slander or speak evil of such by whose means they have been partakers of great good Not easie for a people to speak evil of their own Pastor and Minister or of any other by whose Ministery they have been converted or confirmed in grace by whom they have gained much spiritual instruction knowledg comfort c. Not easie for Subjects to speak evil of their Magistrates and Governours by means of whose Government they reap so great benefit Not easie for Children to speak evil of Parents Servants of their Masters c. For if they should both their own conscience and others that hear them must needs condemn them of unthankfulnesse Vse 1 Use 1. See then the unthankfulness and wickedness of such as having reaped great good and benefit by others yet are not ashamed to speak evil of them as of their Ministers Parents c. How unthankful and unnatural are these worse than some brute beasts who are mindful of benefits bestowed on them and will not easily be drawn to hurt such as have done them good The dogg will not bark against his Master that feedeth him ◠Yet some men that profess to be Christians stick not to open their mouths against such as have been and are instruments of the greatest good that may be to them even of saving their souls c. So some children stick not to speak evil of their own Parents from whom they have received their being and education Unnatural children condemned by light of Nature and much more by the Word of God So some Servants are so ungrateful as to speak evil of their Masters in whose service they have gotten much good c. Use 3 Use 2. If it be so hard for any to speak evil of those by whom they have received much good then it is much more hard to do evil unto such as have done us great good yet even such ungrateful persons are to be found now adayes c. Use 2 Vse 3. See what to do if we would keep others from speaking evil of us Labour to do them all the good we can Then they cannot lightly or easily speak evil of us or if they do they shall be convinced and condemned of their own consciences as unjust slanderers and most ungrateful persons against us Besides that the good we have done them shall be a testimony against them to convince and stop their mouths Now followeth the second reason alledged by our Saviour Why he would not have his Disciples forbid the party any more who cast out devils in Christ's Name viz. because he being no direct enemy to Christ was to be esteemed a friend and well-willer unto him and his doctrine which he proveth by this proverbial sentence Verse 40. He that is not against us is on our part He that is not against us That is Whosoever doth not shew himself to be a direct enemy to me and you and to that doctrine which we teach and profess He is on our part That is he is a friend and well-willer to us and our doctrine and is so to be esteemed as one that standeth for us Now this sentence is not to be understood generally and absolutely of all sorts of persons as if every one that doth not shew himself an open enemy unto Christ and the Gospel were therefore indeed and truth a friend unto the same but it is to be understood of such persons who do not onely not shew themselves direct enemies to Christ and the Gospel but do also some way or other shew themselves to be friends and favourers of the same though perhaps not so openly or manifestly as they should do These are to be accounted as friends to Christ and the Gospel Quest Quest How doth this sentence agree with that which our Saviour uttered at another time to the Pharisees blasphemously charging him to cast out devils by Belzebub He that is not with me is against me c. Matth. 12. 30. Answ Answ Well enough 1. If we distinguish of the persons of whom our Saviour speaketh there and here For there he speaketh of such as were in truth enemies of Christ as the Pharisees or such like and yet would make shew of being his friends or favourers at least sometimes But here he speaketh of such as are indeed friends and favourer◠of Christ and the Gospel and do some way or other shew and approve themselves so to be although perhaps as yet they are but weak and imperfect Christians and therefore not so forward as they should be in the publick or open profession of Christ and the Gospel 2. This sentence of our Saviour in this place is so far from contradicting that before uttered Matth. 12. that it doth rather necessarily follow from the same and so serveth to confirm it For if every one that i◠not with Christ be against him then on the contrary it must needs follow that every one who is not against Christ is with him So that by both Sentences our Saviour implyeth this that there is no mean or middle way between being a friend and being an enemy to him and the Gospel He that is not a friend is an enemy et contrà c. Observ 1 Observ 1. How good and gracious a Lord and Master Christ Jesus is toward us his servants in that he doth accept in good part of those duties and services which we perform unto him though they be joyned with much weakness and imperfection So here This party who by invocation of Christ's Name did cast out devils being one that made some kind of profession of Christ and of his doctrine as is most probable although he was not so zealous and forward in this profession as he should have been yet our Saviour did not for this cause reject him but accepted of that weak and imperfect profession which he made accounting him in the number of his disciples and of those that were friends to him and his doctrine c. So he accepted of Nicodemus his coming to him in the night-time Joh. 3. Though it was a great weakness and imperfection in him to make such a timorous profession of Christ being ashamed to come to him in the day-time yet our Saviour did not for this cause cast him off but graciously conferred with him and instructed him c. Vse Use Great comfort to true and sincere hearted Christians Though they feel many wants and imperfections in their obedience and services which they perform to Christ yet he will not reject them for the same but doth graciously and mercifully accept of their weak endeavours in his service so far forth as their hearts
without the Ministry of the Word to season us and make us savoury and acceptable to God as ill and worse than we can be without salt in our houses to season our meats c. Which therefore shews the misery of all such people and Congregations as want this Spiritual salt of the Word Preached to season them and make them acceptable Sacrifices to God How shall such be seasoned for God how shall the corruption of sin be dryed up and purged out of their hearts and lives how shall they be renewed and sanctified and so become savoury and pleasant to the taste of God himself without this salt of the Word of God to season them c They must needs be unsavoury yea rot and stink in their sins c. Oh then the blindnesse and sottishnesse of such as can be without this spirituall heavenly salt of the Word of God and feel no want or misse of it c Use 3 Vse 3. See what is to be done of all such as do desire to be accepted of God as Spiritual sacrifices they must labour to know and feel themselves spiritually seasoned for God and made savoury for his taste as it were by this salt of the Word preached To this end they must not only be careful to settle their dwellings in such places where they may enjoy the Ministery of the Word but also so to live under this Ordinance of God that they may be indeed truly seasoned therewith having the corruption of sin dryed up in them by this salt of the Ministery and the work of sanctifying grace wrought in them which may make them savoury and pleasant to the taste of God himself Look to this every one of you The rather because all that do live under the Ministery of the Word are not truly seasoned and made acceptable to God by the power and vertue of it many are like the Fish which live in the Sea and yet are as fresh as if they had never been there c. Therefore think it not enough to live in this Sea or salt-pit of the Ministery but see thou be truly seasoned by the divine power and vertue of it purging out the corruption of sin from thee and sanctifying thee throughout and giving the spiritual savour of grace to thee that thou mayst be accepted of God Labour to be truly seasoned by this salt of the Word 1. In thy mind and understanding being enlightned by it to know the Will of God c. 2. In thy heart and affections to have them purged and sanctified by faith 3. In thy whole life and practice Col. 4. 6. Vse 4 Use 4. This should teach Ministers so to preach the Word of God that it may serve as salt to season men for God in a spiritual manner and to make them savoury and acceptable to him by drying up and purging out of them the corruption of sin and working in them the grace of true sanctification which may give unto them a spiritual taste and relish c. Therefore they are not only to deliver general doctrines or truths of the Word but to make particular application of them to the people to work upon their hearts c. Eccles 12. 11. The words of the wise are as goads and nayls fastened c. Observ 3 Observ 3. In that the doctrine of the Word and Ministery of it is here compared unto salt we may hence take notice of one other Property or Effect of it in which it doth resemble salt besides that property of seasoning before mentioned namely this That as salt being of a hot and dry temper is apt to bite and fret the raw skin or flesh of ones body being applyed to it So the Word of God preached and applyed to mens Consciences in the Ministery of it is apt to fret and bite the corrupt Consciences of such as hear it and to cause pain and grief in them which is especially to be understood of the doctrine of the Law discovering and reproving the sins of men and threatning the Judgments of God against the same whereby the guilty Consciences of men are fretted and bitten as it were So Act. 2. the Jewes were pricked in heart at Peter's Sermon c. Use 1 Use 1. See the cause why men of corrupt Minds and Consciences are so apt to fret and fume against the Ministery of the Word and Ministers of it It is because the Word doth first fret and bite them in their Consciences c. Therefore Ministers are not to think strange or be discouraged hereat c. Use 2 Use 2. This must teach all such as desire to be spiritually purged and seasoned for God by this salt of the Ministery to be content and willing also to feel the fretting and biting vertue of it in their Consciences c. and patiently to endure the reproofs of it c. This salt of the Word must first bite and fret thee before it can purge or season thee Observ 4 Observ 4. Though the Ceremonial Law be abolished by Christ's death in regard of use yet here we may see that it is still needful and profitable for us to read and be acquainted with the Ordinances of that Law set down in the Books of Moses as touching the legal sacrifices c. because otherwise we cannot understand sundry places of the New Testament in which there is allusion made to those Ceremonial Rites and Ordinances as in this place and many other especially in the Epistle to the Hebrews Which therefore confuteth such as think there is now no use at all of the Ceremonial Law c. Mark 9. 50. Salt is good but if the salt have lost his savour c. Januar. 6. 1627. IN â—he former Verse our Saviour shewed the nature and use of the Ministery of the Word or of the Doctrine of the Gospel preached and applyed as also the necessity of it by comparing it with the salt used in thâ— legal Sacrifices to season them that they might be acceptable to God Now in this Verse he takeâ— occasion from that which he spake before touching the Ministery of the Word to spâ—ak further to his Disciples touching the Ministers themselves and touching their Ministerial gifts and the uâ—e or exercise of them and that by comparing Ministers unto salt in regard of their Ministerial Office and â—unction For so upon further meditation on this Text I do take these words to be properly meant of Mâ—nisters themselves rather than of the Ministery or Doctrine preached by them so that the word Salt is somewhat otherwise to be taken in this Verse than in the former There it signified the Doctrine or Miâ—istery of the Word here it signifies properly the Ministers themselves yet not simply considered in regarâ— of their persons but in regard of their Ministerial Calling and Office in respect whereof chiefly they aâ—e here resembled unto salt And that the words of this Verse are thus to be taken may appear by compaâ—ing them with Matth. 5.
15. The Israelites by living in Egypt had learned to commit Idolatry with a Golden Calf Use Use This shews how needfull it is even for the best to look well to themselves and to be watchfull over their own hearts and wayes that they be not drawn away by the common errors or corruptions of the times and places where they live 2 Pet. 3. 17. Beware lest ye being led away with the errour of the wicked fall from your own stedfastness On the contrary we must flee the common corruption that is in the World through lust 2 Pet. 1. 4 And labour to shine as Lights in the midst of a perverse Generation Phil. 2. 15. Great is the force of evill example and of the common customes and practises of the times to draw away and infect even the better sort like an Epidemicall disease c. Therefore had we need to look carefully to our selves to escape the common contagion and pray unto God to keep us upright in our wayes that we fall not away Observ 2 Observ 2. In that the Disciples were so hard to conceive and believe this Doctrine which our Saviour had taught both at this time and formerly also Matth. 5. 32. touching the unlawfulness of such Divorcements as were commonly practiâ—ed amongst the Jews because it was a Doctrine which was contrary to their erronious conceipt and prejudicate opinion and also to the custome of the times this shews how hard it is for men to receive and imbrace such Truths and Doctrines of the Word of God as are contrary to their corrupt and prejudicate Opinions and especially if they be also contrary to the common custome of the times Such Doctrines though never so true and â—ound yet are hardly received and imbraced by men yea by the better sort how much more then by the common sort which shews how needful it is for such Truths and Doctrines to be often taught and urged again and again by the Ministers of God c. Observ 3 Observ 3. In that the Disciples being yet ignorant and unresolved in this matter of Divorces are not ashamed to acknowledg their ignorance by comming to enquire and ask further of Christ their Master touching this matter this is commendable in them and should teach us that shame should not hinder us from asking questions or from enquiring of those who are able and â—it to resolve us in matters of Religion and cases of Conscience which we are yet ignorant or doubtfull in but we should be forward to enquire and seek resolution from such Thus the Disciples used to go to Christ in all their doubts See before chap. 4 10. and chap. 9. 11-28 Observ 4 Observ 4. In that they came to him privately being in the house when he was most free and at liberty to instruct and resolve them hereof we are taught to be wise in taking the fittest opportunities of time and place to propound our doubts and to seek instruction from such as are â—it and able to resolve and teach us c. See for this also before chap. 4. 10. and chap. 9. 28. Mark 10. 11 12. And he saith unto them Whosoever shall c. April 27. 1628. NOw followeth Christ's answer to his Disciples ver 11 12. In which he sheweth the unlawfulness of such Divorces as were practised amongst the Jews for leight causes or for any cause except Adultery by the grievousness of the sin of such married persons as do in such sort or for any such cause besides Adultery put away their own wives or husbands and marry with others affirming such to be guilty of the sin of Adultery And he saâ—th unto them That is to his Disciples Yet Matth. 19. 9. the words are set down as if our Saviour had spoken them to the Pharisees whence it may seem probable that our Saviour did utter these or like words twice first to the Pharisees in publick disputation with them and then again repeating and explaining the same to his Disciples in the private house Whosoever shall put away his Wife viz. By giving her a Bill or writing of Divorcement and so â—eparating himself wholly from her for small or leight cause yea for any cause whatsoever except for the sin of Adultery That this is the meaning appeareth partly by the scope of our Saviour in these words and partly by comparing this place with Matth. 19. 9. where our Saviour â—aith thus Whosoever shall put away his Wife except it be for Fornication c. that is for the sin of Incontinency committed by the wife after Marriage which is properly the sin of Adultery And shall marry another That is after such a Divorcement or separation made from his own wife shall joyn himself in marriage with another woman He committeth Adultery against her That is by such a second Marriage after such Divorcement from his first and lawfull wife he doth make himself guilty of no less or other sin than the sin of Adultery and that against his first and onely lawfull wife which he did unjustly put away For the Marriage-bond remaining still between him and his first wife notwithstanding such an unjust Divorce hence it follows That the second wife which he joyneth himself to is not his wife but his harlot and so that he is an Adulterer by this means against his first and lawfull wife And if a Woman shall put away her Husband Shall separate her self wholly from her husband or use means to be Divorced from him for any cause except Adultery as before was said of the husbands putting away his wife And be married to another That is to another man or second husband after such separation from her first lawfull husband She committeth Adultery By such a second marriage she becommeth an Adulteress against her first and onely lawfull husband c. as before was said of the husbands marrying after Divorce from his first wife Now from these words the Papists would prove it to be unlawfull for such as are lawfully Divorced to marry again during the life of the former husband or Wife because our Saviour affirmeth such as do so marry again to be guilty of Adultery c. But for answer to them 1. This is a manifest corrupting and perverting of the true sense of this place for our Saviour doth not here speak of marrying again after lawfull Divorcement but of marrying again after unjust Divorcement or separation of man and wife that is to say for such leight causes for which Divorces were practised among the Jews and for any cause except Adultery as doth plainly appear both by the main scope and drift of our Saviour in this place which is to condemn such unjust Divorces practised by the Jews for leight causes and out of the case of Adultery as also by comparing this place with Matth. 19. 9. and with Matth. 5. 32. Where our Saviour doth expresly mention that exception of the case of Adultery as was said before 2. This place is so far from
up daily to praise and magnifie his Name for this goodnesse Psal 106. 1. Praise ye the Lord for he is good c. So Psal 107. 1. and in other places of the Psalms See Psal 145. 7 9. Use 3 Use 3. Seeing God is absolutely and perfectly good without all mixture of evil c. hence we may gather That he is not the author or cause of any evil in the world simply considered as it is evil but all evils in the world whether of sin or punishment are either from the devil that evil One as the Scripture calleth him or else from man's corruption Touching the evil of sin God is far from being any cause of it Jam. 1. 13. God cannot be tempted with evill neither tempteth he any man But every man is tempted when he is drawn away by his own lust and entised c. See also Eccles 7. 29. Neither is God the cause of any evil of punishment simply considered as it is evil but with respect unto some good which he intendeth by it and bringeth out of it so understand that Amos 3. 6. Shall there be evill in a City c. not that the Calamities or Judgments which the Lord inflicteth on Men or Cities are simply evil as they come from God but because in some respect they are evil viz. as they are the fruit and effects of sin being procured and deserved thereby Now this being so it must teach us when any evil of punishment judgment or chastisement doth happen unto us not to impute the cause to God nor to murmur against him as if any thing simply evil could come from him but to clear Gods Justice and to accuse our selves and our sins as the only procuring and deserving cause of all such evils and miseries which befall us c. Use 4 Use 4. Seeing God only is good of himself and all goodnesse of men and other creatures is from him this teacheth us not to ascribe any goodnesse to men whether it be to others or to our selves simply considered of our selves but to acknowledg all the goodnesse that is in us or others to be from God alone and to yield unto him the glory thereof But of this before in handling the former Point of Doctrine Use 5 Use 5. See what to do when we reap any benefit good or comfort by men or by any of the creatures we are to blesse God and be thankful to him especially from whom all that good cometh If men be kind and good to us though we are not to be unthankful to them yet we ought especially to blesse God for the kindnesse they shew to us So 1 Sam. 25. 32. David blesseth God for the good he reaped by the good counsel of Abigail So when we receive good and comfort by the use of any of Gods creatures we are to blesse God and be thankful to him remembring that he alone is good of himself and that the goodnesse of the creatures is not from themselves but from Him the Creator See 1 Tim. 4. 4. Mark 10. 19 Thou knowest the Commandements Do not commit adultery c. July 13. 1628. HEre followeth the second part of Christ's Answer to the young man's Question touching eternal life which is a Direction or Prescription what he must do if he look to obtain â—eternal life by his own good works he must then keep the Commandements of the Moral Law unto which he therefore referreth him for further direction appealing to his own knowledg of the Law and instancing withall in the particular Commandements of the second Table In the words consider two things 1. Our Saviour's directing or sending of him to the Commandements of the Law Thou knowest the Commandements 2. His instancing in the particular Commandements of the second Table Do not commit adultery Do not kill c. Of the first Thou knowest c. He appealeth to his own knowledg as one that was not ignorant of the Law but rather skilful in it at least in the letter or literal knowledg of it and having also as is probable some understanding in the sense and meaning of the Commandements though not so truly or thoroughly conceiving the same as he should as will afterward appear Which by the way makes it the more probable which some do suppose that this young Ruler was of the sect of the Pharisees for they were very skilful in the letter of the Law though they greatly corrupted the sense of it by their false glosses and unwritten Traditions added thereunto Now the scope and purpose of our Saviour in these words is to intimate unto him what he must do and what is required of him if he desire or seek to obtain eternal life by his good works viz. that then he must keep the Commandements of the Moral Law and that fully and perfectly for so he meaneth So Matth. 19. 17. If thou wouldst enter into life keep the Commandements that is perfectly Therefore Verse 21. If thou wilt be perfect c. Now further by this place the Papists would prove their Doctrine of the merit of good works That good works done in state of grace do merit eternal life by the worthinesse of them because our Saviour referreth this young man to the keeping of the Commandements for the obtaining of eternal life See Rhemists on this place But the truth is here is no ground at all for this doctrine of merits For our Saviour doth not tell him that by keeping the Commandements he might or should merit or deserve eternal life to be given unto him neither is that his meaning but because he saw him to be tainted with the common errour of the Pharisees and other Jews in those times who sought to be justified before God and saved by keeping the Law of Moses therefore he sends him to the Commandements of the Law telling him That if he look to be saved by keeping them then he must keep them perfectly that so he might by this means convince him of his unability to keep them perfectly and consequently humble him in sight of his sins causing him to go out of himself and to seek salvation in Christ if it might be or otherwise to leave him the more without excuse Observ 1 Observ 1. What is required of all such as desire or seek salvation by the merit of their own good works they must yield perfect obedience to the Moral Law of God and to every Commandement of it or else they cannot by this means obtain eternal life This young man demanding by what good works of his own he might obtain eternal life our Saviour enjoyns him perfect obedience to the Law intimating that he could not be saved by his own works or obedience to the Law unlesse he perform such obedience to it as is perfect in every respect and degree So Luke 10. 28. when a certain Scribe or Lawyer came to our Saviour with the like question and our Saviour referred him to the Law asking him How he read
Disciple c. A speech borrowed from Schollers and servants who use to follow and attend upon their Masters and Teachers thereby shewing themselves to be their servants or Schollers One may be said to be Christ's disciple two wayes 1. In outward profession of his Name and Truth 2. In life and practice answerable Doctr. Doctr. See here what every one is called unto who is called to be a Christian he is called to be the disciple and servant of Christ by outward profession of his Name c. and so to shew himself in his life and practice 1 Cor. 7. 22. There are two branches of this doctrine 1. That every Christian is called to be the disciple and servant of Christ in outward profession of his Name and Doctrine 2. That every Christian ought to shew and approve himself to be the true disciple and servant of Christ in life and practice Of the first Thus proved Matth. 10. 32. Whosoever shall confess me before men him will I confess before my father c. This shews that every Christian is called to this duty of confessing or professing the Name and Doctrine of Christ before men Rom. 10. 10. With the heart man believeth unto righteousness and with the mouth confession is made to salvation Of the second As a Christian â—â— called to be Christ's disciple in outward profession at this Name and Truth so also to shew and approve himself to be the disciple and servant of Christ in his life and practice so carrying himself as becometh the true disciple and servant of Christ Joh. 12. 26. Quest Quest How is a Christian to shew and approve himself a true disciple and servant of Christ in life and practice Answ Answ Sundry wayes Especially these 1. By renouncing the service of all other Lords and Masters which are opposite to Christ and may hinder him in his obedience to Christ as the service of Sin Satan and the World c. This a Christian is called unto and promiseth in his baptism 2. By believing in Christ as his only absolute Lord and Saviour and resting on him for salvation 3. By yielding all conscionable obedience to his Will and Commandements as a dutiful servant to his Master Matth. 17. 5. Luke 6. 46. Why call ye me Lord Lord and do not the things which I say 4. By imitating the example and practice of Christ in those things wherein he hath propounded himself in his Word as a Pattern for us to follow Joh. 13. 14. If I your Lord and Master have washed your feet ye also ought to wash one anothers feet For I have given you an example c. Matth. 11. 29. Learn of me for I am meek and lowly c. So Paul 1 Cor. 11. 1. Be followers of me as I am of Christ c. Use 1 Use 1. See the great honour and dignity of a Christian even in this life in that he is called to be the disciple and servant of Christ Jesus in profession and practice which is a most honourable Calling and so accounted in Scripture as 1 Cor. 7. 22. He that is called to Christianity being free is Christ's servant And the Apostles account it their honour to be Christ's servants as Paul Rom. 1. 1. and the other Apostles To comfort us against the contempt which is cast on us by the World for the Name and Profession of Christ c. Use 2 Vse 2. To convince many amongst us not to be answerable to their Christian Calling and therefore not to be good Christians because they do not shew themselves true Disciples and servants of Christ in profession and practice Touching Profession of Christ's Name and Truth before men some are ashamed of it ashamed to speak of the Word of Christ or make any profession of it before others when they are called to it and might thereby glorifie God or do good to others Such must remember that Mark 8. 38. Whosoever shall be ashamed of me and of my Words c. Touching life and practice how many are there who do thus shew and approve themselves to be Christ's true disciples and servants how few that so carry themselves as becometh Christs Disciples c. Do not the greatest part rest in a bare outward profession of Christ's Name and of being his disciples without care or conscience of living answerably How few that have truly renounced the service of sin and sinful lusts and of Satan and the World Nay on the contrary they do still follow these and obey them as their Lords and Masters they walk after their lusts and after Satan c. How few that do submit themselves readily and willingly to Christ's teaching in his Word and by his Ministers Nay on the contrary they contemn them c. How few also that yield true obedience and subjection to the Will and Command of Christ in their lives How few that do imitate Christ's example in practise of those graces and vertues of love humility meekness c. wherein he hath propounded himself a pattern to us in his Word This shews how few true disciples Christ hath now adayes in that there are so few that do thus follow him c. Use 3 Use 3. To exhort and stir up every one of us who are called to be Christians and consequently to be Christ's true Disciples in profession and practice to look unto it that we be indeed answerable to this our calling being careful to shew our selves to be true disciples and servants of Christ and that not only in outward profession of his Name and Truth but especially by our life and practise carrying our selves as becometh the true disciples and servants of Christ To this end we must first truly renounce and forsake all other Lords and Masters which may hinder us in the service of Christ as Sin Satan and the World Then we must submit and yield our selves as tractable and obedient disciples and servants to Christ yielding our selves to be taught by him denying our selves and our own wills to obey his remembring that Matth. 7. Not every one that saith Lord Lord c. Lastly we must also shew our selves disciples of Christ by our care to imitate his example in life and practice Mark 10. 21. Take up the Crosse and follow me Sept. 23. 1628. NOw followeth the third and last Duty enjoyned by our Saviour to this young Ruler viz. To take up the Crosse The meaning of this also was shewed before See Chap. 8. 34. Doctr. 1. That every true disciple and follower of Christ must make account of the Crosse that is to be tryed and exercised with afflictions in this life yea with many and great troubles c. Of this see before Chap. 8. 34. Doctr. 2. It is the duty of every true disciple of Christ to submit himself patiently to the beaâ—ing of the Crosse that is of all afflictions which come upon him or happen unto him in his Christian course This our Saviour here requireth of this young Ruler
by our Saviour touching the danger of riches c. Such Points have need to be urged again and again in teaching Eccles 12. 11. The words of the wise are as goads and nails fastened by the Masters of the Assemblies c. Mark 10. 26. And they were astonished out of measure c. Octob. 26. 1628. HItherto of the Doctrine it self which our Saviour Christ taught his Disciples touching the difficulty of the Salvation of rich men especially of the covetous rich Now followeth the effect which this Doctrine wrought in the Disciples which is twofold 1. That they were hereat astonished that is affected with great admiration and wonder This is mentioned in the beginning of ver 24. and again repeated and amplified by the greatness of it ver 26. They were astonished out of measure 2. They hereupon moved this doubt or question among themselves privately and apart from Christ Who then could be saved Of the first Their astonishment or admiration at Christ's words and Doctrine Ver. 26. They were astonished at his words That is at the very propounding of that Doctrine touching the great difficulty of rich mens being saved which he implyed by saying How hardly c. Then our Saviour repeating and further urging this Doctrine ver 25. and that more peremptorily then before affirming it to be easier for a Camell c. whereby the Disciples conceived him to teach not onely a difficulty but an impossibility of the Salvation of rich men especially of covetous rich men hereupon it is said they grew much more astonished then before ver 26. Quest Quest What was the cause of all this their astonishment and admiration at Christ's words Answ Answ The newness and strangeness of the Doctrine being such as they had not heard him teach before at least not in this plain and peremptory manner and besides it being a Doctrine which seemed contrary to carnal reason and contrary to the common opinion of the World and of carnal men who are apt to think rich men to be the onely happy men and most in favour with God because they enjoy much wealth and prosperity in this World Now our Saviour teaching the quite contrary hereat the Disciples themselves being in part carnal and as yet ignorant in this matter and being herein led too much by carnal reason and affection they are thus astonished with admiration and wonder at the matter Observ 1 Observ 1. The Doctrine of Christ touching the danger of riches and the difficulty of the Salvation of rich men is a Doctrine strange and incredible to carnal reason and so it seemeth to all that are led by natural reason Thus it seemed here to Christ's own Disciples so far forth as they judged according to carnall reason and so it seemeth to all others so judging Natural reason is apt to esteem highly of riches and of such as possess them as the onely happy men and most in favour with God and consequently most likely to go to heaven therefore on the contrary it must needs seem strange and incredible to natural men and to such as judg according to carnal reason that it should be so hard for rich men to be partakers of the Kingdome of Heaven As there are many truths and Doctrines of the Word of God which are contrary to natural reason and therefore seem strange to it so this is one of them c. Use Use See the cause why this Doctrine and truth touching the danger of riches and difficulty of the Salvation of rich men is so hardly believed and entertained in the World especially by carnal men It is because it is a Doctrine contrary to natural reason and seemeth strange unto it If it so seemed to Christ's Discipleâ— so far as they were led by reason and if they were so hard to believe it much more others who are wholly led by natural reason or at least have not such a measure of the Spirit to enlighten them as the Apostles had Hence it is that although men do give us the hearing when we Preach this Doctrine touching the dâ—nger of riches c. yet they still retain a good opinion and high estimation of riches and of such as possess them as appears plainly in their practise by their greedy seeking after the wealth of this World and toyling for it which shews how hardly men are perswaded of the danger of riches or of the difficulty of rich mens going to heaven Here we may complain with the Prophet Who hath heard our report Esay 53. When we Preach this Doctrine now adayes some are ready to say as the Philosophers at Athens did when Paul Preached to them Jesus and the Resurrection Act. 17. 19. May we not know what this new Doctrine is For thou bringest certain strange things to our ears c. Observ 2 Observ 2. Though they were much astonished at the strangeness of this Doctrine of Christ yet they do not reject or refuse to believe it but rather yield to the truth of it without contradiction onely hereupon they move a doubt among themselves touching the small number of those who then are like to be saved they do not depart from Christ as the young man did c. Now this teacheth us in like manner not to deny or reject any truth or Doctrine taught us out of the Word of God though it seem never so strange or incredible in natural reason yea contrary to reason but on the contrary to believe and imbrace it as the truth of God and to yield obedience to it We must here deny our reason and captivate it to the Word of God 1 Cor. 3. 18. If any among you seemeth Wise c. let him become a fool that he may be Wise We must here as Luther sayes clausis oculis ingredi tenebras fidei that is shut up the eyes of our reason and so enter into the dark mysteries of Faith Hebr. 11. 1. Faith is the evidence of things not seen that is not discerned either with bodily eyes or with the eye of reason or natural understanding There are many truths taught in the Word of God which are strange and incredible to natural reason as being above natural reason and contrary to it as that there are three persons in one God-head that Christ being the Son of God became true man and yet remained true God still as before in one person that he was born of a Virgin that we are justified before God by the Righteousness of Christ imputed to us that our bodies should be raised to life at the last day c. These and such like truths we must by Faith absolutely believe and imbrace upon the bare word and testimony of God though they seem never so strange and incredible to natural reason This is the obedience of Faith as it is called Rom. 16. 26. which must be yielded to the Word of God absolutely even in those things which are against reason Now followeth the second effect which the Doctrine of
Anabaptists or the like 1 Cor. 13. 3. If I give my body to be burned and have not Charity it profiteth me nothing 4. Such as are moved by desire of vain-glory and praise of men to forsake things dear to them in the World as goods friends or life it self As some of the Heathen who upon this ground and motive did renounce their goods and possessions yea their lives So some are content to part with their goods by giving to the poor and other good uses but it is more out of desire of vain glory and praise of men than out of love to Christ or the Gospel The sin of the Pharisees and many Christians These have all the reward already which they are like to have from God which is none at all Use 2 Use 2. If we desire the reward here promised by Christ see that we do not onely resolve to part with things most dear to us in this World if we shall be called of God to it but look that we take up this resolution upon the true and right grounds and motives viz. upon the calling and command of Christ and out of true love to Christ and the Gospel and not for sinister ends or respects c. Observ 2 Observ 2. See how dear and pretious Christ and the Gospell should be unto us how much we should love and esteem them so dear that we should for their sakes be content to forsake and part with things most dear to us in this World as goods friends liberty life it self Therefore our Saviour here promiseth a great reward to such as have done this for his sake and the Gospells Thus dear was Christ and the Gospel to the Apostles as to Paul Phil. 3. 8. I count all things but loss for knowledg of Christ c. for whom I have suffered the loss of all things and do count them but dung c. Act. 20. 24. Neither count I my life dear to me c. Thus dear was Christ and the Gospel to the Martyrs also Revel 12. 11. They loved not their lives unto the death but were content to part with them for testimony of the truth Matth. 13. 44. The Kingdome of heaven is like to a treasure hid in the field which when a man hath found he hideth c. and for joy goeth and selleth all he hath and buyeth that field By Kingdome of Heaven understand there not onely the â—aving Grace of Christ but also the means of attaining this Grace viz. the Ministry of the Gospel Use 1 Use 1. See what to think of such as profess love to Christ and to the Gospel and yet are not willing to part with any thing that is dear to them in this World for Christ or the Gospel loath to part with their goods friends liberty life for Christ's sake c. yea loath to part with a small matter with a little profit or pleasure c. with a little of their wealth for the enjoying of the Gospel c. They would have a cheap Gospel but will rather part with Christ and the Gospel than with these earthly things Like the Gadarens who had rather part with Christ than with their Swine Like Esau who for a mess of pottage sold his birthright So long as they may enjoy Christ and the Gospell together with their worldly profits pleasures outward peace liberty c. they are willing to enjoy them and are forward in professing Christ and the Gospel but if it come once to forsaking of wealth pleasures friends life c. then they draw back and will rather lose Christ and the Gospel then the things that are dear to them in this World No true love in such either to Christ or to the Gospell for then they would forsake all that is in the World for love of these Vse 2 Use 2. Labour for this true love to Christ and the Gospell which may make us willing and content to forsake and part with things most dear to us in the World for the Profession of Christ and of the Gospell and rather then to forsake and part with these Then shall we have true comfort by profession of Christ and the Gospel To this end Pray unto God to work in us this true love to Christ and to his Word and Gospel that we may highly esteem and prefer these above all things in this World that are most dear to us remembring that Matth. 10. 37. He that loveth Father or Mother c. more then me is not worthy of me Observ 3 Observ 3. In that our Saviour joyneth himself and the Gospel together Hence gather that it is all one in effect to do or suffer any thing for Christ's sake and to do or suffer it for the Gospells sake Therefore our Saviour joyns himself and the Gospell in setting down the grounds and causes that should move Christians to forsake or suffer loss of things dear to them in this World So before chap. 8. ver 35. Whosoever shall lose his life for my sake and the Gospells the same shall save it Reason Reas There is a mutual relation and near affinity betwixt Christ and the Gospel For 1. Christ is the Author of the Doctrine of the Gospell as also the first publisher and revealer of this Doctrine from the bosome of his Father Joh. 1. 17 18. 2. He is also the chief and principal matter of the Gospel 1 Cor. 1. 23. We Preach Christ Crucified c. So that in these respects it is truely called the Doctrine of Christ Vse Use This should encourage us to be ready and willing to do or suffer any thing which God shall call us to for profession of the Gospell of Christ and in defence of the truth thereof as the Apostles Martyrs and other faithfull Christians have done forasmuch as in doing or suffering any thing for the Gospell we do and suffer it for Christ himself whose Word and Doctrine it is and he will reward us for it Look what we would be willing to do or suffer for Christ's sake if he were now on earth the same be willing to do and suffer in defence and maintainance of the Word and Doctrine of Christ Mark 10. 30. But he shall receive an hundredfold c. Dec. 28. 1628. NOw followeth the generality of the persons to whom this promise of reward is made by our Saviour viz. To all and every one that hath forsaken any thing that is dear to him in this World There is no man that hath left house c. but he shall receive c. Observ Observ That God is no respecter of persons in rewarding the good works and obedience of his Saints and servants but he rewardeth all and every one that doth conscionably perform any good work in way of obedience to his will Our Saviour here promiseth a reward to every one that hath in obedience to his will and command forsaken any thing in this World that is dear unto him c. So Mark 8. 35. Whosoever
their Masters Mal. 1. 6. A son honoureth his Father and a servant his Master c. Reas 2 Reas 2. He is our Soveraign King and Ruler who hath power to rule over us c. as we have heard before Quest Quest How are we to honour Christ Jesus the Son of God being now in heaven Answ Answ Sundry wayes especially these 1. By believing in him and resting on him alone as our onely Mediator and Redeemer for the pardon of our sins and for eternal life By this we honour him as on the contrary Joh. 8. 49. the unbelieving Jews dishonoured him 2. By confessing his name and truth before men whensoever it may make for his glory 1 Pet. 3. 15. Sanctify the Lord in your hearts and be ready alwayes to give an answer c. Matth. 10. 32. Whosoever shall confess me before men c. 3. By fearing and reverencing the person of Christ being now in heaven and shewing it by all reverent carriage towards him and before him at all times c. ut supra audivimus Phil. 2. 10. At the name of Jesus ought every knee to bow c. 4. By yielding all due subjection and obedience to the will of Christ revealed in his Word and that with the whole man both inward and outward Matth. 17. 5. we are commanded from heaven to hear him that is to yield all obedience to him And Matth. 11. 29. he requires us to take his yoke upon us which is the yoke of obedience to his will in all things Lastly by honouring his Saints and servants and especially his faithful Ministers sent unto us in his name Luke 10. 16. He that heareth you heareth me c. See before chap. 9. 37. Vse 1 Use 1. To reprove such amongst us who do not thus honour Christ as they should but rather dishonour him Sundry sorts there are who fail in this duty of honouring Christ 1. Ignorant persons who are grosly ignorant in the Word of God and Doctrine of Christ c. These cannot have Faith and so cannot honour Christ by believing and trusting on him for pardon of sins c. 2. Such as profess to have Faith in their hearts but are ashamed or afraid to confess Christ and his truth before men and therefore do either deny or conceal the truth or part of it when they are called to make profession of it to the honour of Christ On the contrary Rom. 10. 10. With the heart man believeth to Righteousness and with the mouth confession is made to Salvation 3. Such as shew not due reverence to the person of Christ but carry themselves unreverently before him when they come to hear his Word or in prayer reading publick or private c. 4. Such as live in â—in unrepented of yea in gross sins unreformed contrary to the Word of Christ c. 5. Such as dishonour or despise the Saints and Servants of Christ and his faithfull Ministers or do not so honour and esteem them as they ought c. Vse 2 Use 2. To exhort and stir us up to make Conscience of this duty of honouring Christ Jesus c. yea of performing all due honour unto him as to our onely Lord and Saviour as to our King c. Consider what cause there is for us so to do and how worthy he is of all honour which we can possibly shew and perform unto him Observ 5 Observ 5. It is not enough to honour Christ but we ought to be zealous earnest and forward in this duty of honouring him Thus were the Disciples and the common people here The Disciples shewed their zeal not onely in bringing the Colt to Christ but also in setting him upon him with their own hands and in putting their Cloathes upon him for him to ride upon The common people shewed their zeal also many wayes as by spreading their Garments in the way where he was to ride by cutting down boughs and strawing them before him and by crying Hosanna c. All this shews how zealous and forward we should be in honouring Christ If these were so zealous in honouring him being on earth much more ought we now that he is in heaven c. Gal. 4. 18. It is good to be zealously affected alwayes in a good thing Now what better thing can be then for Christians to honour Christ Jesus their Lord and Saviour Therefore must we not onely do it but be zealous earnest and forward in doing it Therefore Rom. 12. 11. the Apostle doth fitly joyn these two Precepts together Be fervent in spirit and serving the Lord to shew that we ought to honour and serve the Lord with zeal and fervency of spirit More particularly we are to shew this zeal and earnestness in honouring Christ by these effects of it which the Disciples and common people here expressed As 1. By our pains and diligence in doing all duties of honour and service to Christ not being idle sloathfull or negligent therein How diligent and painfull were the Disciples and the rest of the people here in doing all duties whereby they might honour Christ as in casting their garments on the Colt and spreading them in the way and others in cutting down branches c. every one striving who should be foremost in honouring him 2. By abasing and vilifying our selves in way of honouring Christ as they here did for they put off their very garments from their backs and cast them in the High-way for Christ to ride over c. which was a manifest abasing of themselves to honour Christ 3. By preferring the honour of Christ before the things which are near or dear to us in this world and being content in way of honouring him to part with any thing we have as the Disciples and the people here stripped themselves from their clothes yea cast them in the High-way to honour Christ c. So should we think nothing too dear to part with for the honour of Christ Vse Vse Thâ—s condemnâ— the want of this zeal and earnestness in the duty of honouring Christ yea the coldnesse negligence and slackness that is in many Christians yea in the most now adayes How few have we that are truly zealous for the honour of Christ How few that are earnest and forward in honouring him by faith by free and bold profession of his Name before men by obedience to his Will and by honouring his Saints and Servants Many are zealous in other matters as in seeking their own honour and credit and in pursuit of their profits and pleasures Here they spare no pains neglect no time c. but in honouring Christ they are cold or luke-warm like the Church of Laodicea Revel 3. They will take no pains in those duties by which they may honour Christ â—ey will be at no cost or at as little as may be for the honour of Christ they will not part with things dear to them for his sake But on the contrary like the Gadarens prefer swine before Christ they
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
worldly shame or discredit with men or of worldly losses or crosses in their outward estate of bodily pain sickness poverty c. then of offending God by sin See before Verse 18. of this Chapter Reason Reason They are more sensible of outward evils and dangers then of the evil of sin They do not know or feel the danger of this and therefore they fear not sin so much as outward evils Use 1 Vse 1. See the folly of the wicked fearing those things most which are least hurtfull and least to be feared as outward evils and contrarily fearing that least or not at all which is most of all to be feared viz. Sin and the offence of God by it c. like little children fearing bugg-bears which are not hurtful but not fearing the fire or water c. Chrysostom's Comparison Use 2 Vse 2. Take heed it be not so with us that we be not too feaâ—ful of outward evils and dangers which come to our bodies goods good name c. in the mean time not fearing sin and shipwrack of a good conscience c. Seeing this is the property and manner of wicked men take heed of being like them Esay 8. 12. Fear not their fear but on the contrary sanctifie the Lord in our hearts and let him be our fear Now to to fear God is to depart from sin c. Prov. 16. 6. Mark 11. 31. And they reasoned with themselves saying If we shall say From heaven he will say July 18. 1630. Why then did ye not believe him Observ 2 Observ 2. IF we shall say From heaven c. They presuppose that if they should acknowledg John's Ministery to be from heaven then they were bound to believe his Doctrine and that our Saviour might justly reprove them for not doing so hence gather That it is a sufficient reason why we should believe and imbrace any doctrine taught in the Church by the Ministers of it if it be so that we know or rest perswaded that the Calling or Ministery of such as teach it is from God and that they do teach that which they teach by vertue of such a Calling from God For in this case we are to imbrace the doctrine taught by such Ministers as the doctrine of God himself as the Thessalonians did Paul's doctrine 1 Thess 2. 13. This Point the chief Priests Scribes and Elders here may teach us Quest Quest How may we know or come to be perswaded that the Calling or Ministery of such as preach any doctrine to us is from God and that the doctrine it self which they teach is taught by vertue of such a Calling Answ Answ 1. We may know their calling to be from God by two things especially 1. If they be furnished of God with such gifts as are required to make them fit and able Ministers of the Church as the gift of knowledg and utterance in some measure 2. If they have an outward calling and allowance from such as are in authority in the Church to execute the Ministerial Function 2. We may know that the doctrine which they teach is taught by a calling from God if it be such as is agreeable to Scripture and grounded thereupon See Esay 8. 20. Use 1 Vse 1. See the sin of those who do not believe and embrace the doctrine taught in the Church by God's Ministers notwithstanding that they cannot but know and be perswaded that their Ministery and Doctrine is from God yet they contemn and reject the doctrine either neglecting to hear it or refusing to believe and yield obedience to it especially if the doctrine be such as crosseth their corruptions or maketh against their profit or pleasures c. then they will not believe it but question it and cavil at it much less will they obey it in life but practise the quite contrary Great is the sin of such they despise not man but God as the Apostle sayes 1 Thess 4. 8. and that against themselves as it is said Luke 7. 30. yea against their own knowledg and Conscience they are wilfull contemners of God and of his truth like those Job 21. 14. which say unto God Depart from us c. They shut their eyes against the clear light of God's Truth and Doctrine refusing to behold it No small sin but fearfull and damnable Joh. 3. 19. This is the condemnation c. No excuse for such as know and are perswaded that the Ministers which preach to them are called of God and that their Doctrine is true and sound agreeable to Scripture and yet do not embrace and yield obedience to it See Joh. 15. 24. If I had not done amongst them the works which none other man did they had not had sin c. Such shall one day know that they have had the Prophets of God among them Ezek. 2. 5. Vse 2 Use 2. To move all hearers of the Word to look unto it that they do indeed believe and embrace the Doctrine taught by the Ministers of God especially by their own Pastor so far forth as they do know or rest perswaded that such Ministers are called and sent of God and do teach the sound truth agreeable to the Scripture Think it not enough to be a hearer of the Word and Doctrine of God's Ministers but see thou truly believe and embrace it in thy heart and life as the Doctrine of God himself by which thou must one day be judged yea though the doctrine be such as be contrary to thy corrupt nature and hard to practise though it be above reason and hard to believe yet being from God thou must absolutely believe and obey it even against Reason and against Nature c. Use 3 Use 3. See how needful and profitable for the People to know and be perswaded of the lawfull calling of their own Pastor that it is from God and that his Doctrine also being grounded on Scripture is from God that so they may be moved to imbrace and yield all conscionable obedience to his 〈◊〉 and Ministery Gal. 4. 14. they received Paul as an Angel c. As it is needful for a Minister to 〈…〉 calling to be from God as we heard before Verse 28. so also for the people to be perswaded 〈…〉 of the calling of their Pastor c. Hence it is that Paul and the other Apostles do so often mention theâ—â—â—â—lling in the beginning of their Epistles to the Churches Mark 11. 33. And they answered and said unto Jesus We cannot tell And Jesus answering saith unto them Neither July â—… 163â— do I tell you by what Authority I do these things Observ 3 Observ 3. BUt if we say of men they feared the people c. They feared the peoples displeasure and lest they should stone them for speaking against John Baptist and his Ministry but they were not moved with any fear of God to confess the truth neither are they afraid of offending God by denying or concealing the truth Hence learn that wicked men
to blindnesse They detained the truth in unrighteousness Use Use Pray unto God not to give us up to our own wilfull blindness and unbelief lest we shut our eyes against the known and manifest truth of God refusing to embrace and yield obedience to it in heart and life which is a fearful and high degree of sin And to the end that God may not give thee up to this wilful blindness and infidelity take heed of contemning the known truth and labour to entertain the true love of it in thy heart See 2 Thess 2. 10. Here followeth our Saviour's Reply to their answer And Jesus answering saith unto them Neither do I tell you by what authority I do these things He doth not say I cannot tell you c. as they said to him for then he should have spoken an untruth as they did and so have been like to them as he sayes elsewhere in a like case Joh. 8. 55. which was impossible for him to do being without sin But because he knew that in saying they could not tell whether John's Ministery were from Heaven or from men they lyed against their own knowledg and did wilfully suppress the truth not because they could not but because they would not utter it therefore he thus replyed unto them refusing to give them any further or more plain and direct answer to their question Observ 1 Observ 1. The truth of that before touched Verse 29. viz. That it is not necessary or fit to give any answer to such as move captious questions to us not with a mind to learn but with a purpose to entrap or ensnare us Prov. 26. 4. Answer not a fool according to his folly When we are like to do no good by answering then silence is the best answer to such profane fools To answer such as are not like to reap good by our answer is but to cast pearls before swine c. Matth. 7. 6. Observ 3 Observ 2. Because they denyed and opposed the truth against their own knowledg our Saviour refuseth to give them any further answer to their question or to instruct them further in that which they were yet ignorant of hence Observe the wise Judgment of God upon obstinate enemies of the truth who do wilfully deny or oppose the same against their own knowledg the Lord doth use to leave such in their own ignorance and blindness refusing to instruct and teach them yea to give them up unto further blindnesse This was one cause why our Saviour taught in dark Parables that so he might in just Judgment hide his Doctrine from the obstinate Scribes and Pharisees who wilfully opposed the known truth See before Mark 4. 11. To them that are without all things are done in Parables That seeing they may see and not perceive c. So Esay 6. 9. Go tell this People Hear ye indeed but understand not c. 1 Cor. 14. 38. If any man be ignorant let him be ignorant that is if any man be wilfully ignorant denying or opposing the known or manifest truth of those things which I have written to you c. Vse Use Tak heed of this wilful contempt and opposition of the known Truth lest for it God do justly leave us in ignorance yea give us up to further blindness to be hardened in it as he may justly do On the contrary labour not onely to know the Truth and Doctrine of God out of his Word but especially to entertain the love of it in our hearts that we may imbrace it and yield obedience to it in heart and â—ife Finis Undecimi Capitis
2 Observ 2. That there is a distinction of Persons in the God-head Though there is but one God and one Divine Nature and Essence yet this one Nature is distinguished into several Persons There is the Father who is the first Person and there is the Son the second Persion who is partaker of one and the same Glory with the Father as our Saviour himself here sheweth So also there is the Holy Ghost the third Person in the God-head as appeareth by other places of Scriptures although he be not here expresly named 1 Joh. 5. 7. There are three which bear Record in Heaven the Father the Word and the Holy Ghost and these three are one Note that though these three Persons be truly and really distinguished one from the other and have distinct and incommunicable properties by which they differ so as the Father is not the Son or the Son the Father c. yet they are not divided or separated one from the other but are most nearly united together within themselves being all but one and the same Nature and Essence But I will not here insist further upon this Use Use To confirm our Faith in this Mystery and Doctrine of the distinction of Persons in the God-head and to teach us how to conceive of God in our prayers and other Worship which we perform unto him namely as one God in Essence and Nature distinguished into three persons c. Thus labour to think of God yet withall take heed of troubling and distracting of our thoughts in time of prayer or other religious Duties with curious speculations about this distinction of Persons in the Trinity lest it hinder our Affections in prayer c. It followeth With the holy Angels Observ The excellent nature and quality of the good Angels that they are most holy and pure Creatures perfectly holy and free from all spot of Sin and that by vertue of their first Creation Acts 10. 22. Cornelius was warned from God by an holy Angel Therefore they are sometimes called Saints Deut. 33. 2. The Lord at the giving of the Law came from Mount Sinai he came with ten thousands of Saints c. So Jude ver 14. For this cause they used to appear in white Apparrel to shew the purity of their Nature c. Use 1 Vse 1. See the excellent state of the Saints after this Life Eph. 5. 27. like the Angels free from sin c. Matth. 22. 30. Long for that estate to be rid of Sin So Paul Rom. 7. 24. Vse 2 Vse 2. See the excellency and dignity of the Saints of God in this Life in that they have these holy Angels to attend upon them for their good and to protect them from evil Hebr. 1. ult Are they not all ministring Spirits sent forth to Minister for them who shall be Heirs of Salvation See Psal 34. And Psal 91 Great comfort to the Godly against the contempt of the World c. Psal 16. The excellent of the Earth Use 3 Use 3. Teacheth us to imitate this holiness and purity of the Angels striving to resemble and become like unto them in some measure even in this Life that so we may be perfectly like unto them after this Life in Heaven which otherwise we cannot be we must first be Saints on Earth before we can be Saints in Heaven Labour therefore to know and feel our selves in some measure truly sanctified in this Life and to shew forth the Fruits of Sanctification in our Lives purging our Hearts and Lives more and more from the corruption of Sin 2 Cor. 7. 1. Let us cleanse our selves from all Filthinesse of Flesh and Spirit perfecting Holinesse c. The more we do this the nearer we come to the holy Nature and Life of the Angels in Heaven We pray that we may do God's Will on Earth as it is done in Heaven by the holy Angels and Saints and this is one principall part of the Will of God that we should hate sin and be holy in all manner of Conversation 1 Thess 4. 3. This is the Will of God even your Sanctification c. Use 4 Use 4. For admonition to look to our outward carriage and behaviour at all times that it be holy and religious forasmuch as we are before the Angels of God which pitch their Tents round about us and do take notice of our outward behaviour what it is Now they being so perfectly holy and pure cannot but hate all sin and profaness in word and deed therefore take heed of such carriage lest we grieve and offend the holy Angels They are said to rejoice in the conversion of a Sinner therefore they are grieved to see sin committed c. Take heed therefore of all profaness in word and deed be careful to carry our selves in all holy and seemly manner considering that the Angels of God which are perfectly holy and pure do continually behold our outward Conversation If we could with bodily eyes see those glorious Creatures the holy Angels which encamp about us how would their presence curb us from Sin and cause us in all holy and reverent manner to carry our selves wheresoever we become Now it is as certain That they are about us and do take notice of our wayes as if we did see them in bodily shapes Therefore look to our behaviour before them c. Especially in the publick Congregation where they are in special manner present to behold what is done 1 Cor. 11. 10. Women must be decently covered because of the Angels Finis Octavi Capitis CHAP. IX Mark 9. 1. And he said unto them Verily I say unto you that there be some of them that stand here which shall Mar. 19. 1625. not taste of Death till they have seen the Kingdom of God come with Power THE principall parts of this Chapter are these 1. The History of our Saviour Christ's transfiguration before certain of his Disciples in the Mount unto ver 14. 2. His miraculous casting of the Devil out of a Child that was possessed from ver 14. to the 30. 3. His foretelling of his Passion and Resurrection to his Disciples from ver 30. to the 33. 4. His private teaching of the Doctrine of humility to his Disciples from ver 33. to 38. 5. Lastly A further discourse which he made to his Disciples teaching them sundry other points of Christian Doctrine and Practice from ver 38. ad finem Capitis Concerning the first The Evangelist mentioneth 1. Our Saviour's prediction or foretelling of his transfiguration ver 1. 2. The actual accomplishment of it ver 2 c. And he said unto them c. These words have dependance upon the latter end of the former Chapter being the conclusion of that excellent Speech or Doctrine delivered by our Saviour unto his Disciples and the Multitude touching the bearing of the Crosse in this Life for Christ's sake For having taught them the necessity of the Crosse and used forcible Reasons to move them to take
it up for his Name 's sake and profession of his Truth and having for their better encouragement thereunto mentioned his Glorious coming at the last Day and that to this end to give reward to such as have suffered for the profession of his Name as appeareth by comparing the last Verse of the former Chapter with Matth. 16. 27. Now the better to confirm their Faith touching the certainty of that his Glorious coming at the last Day notwithstanding the deferring it he doth in these words assure them that some of his Disciples there present should ere long see an extraordinary and sensible Representation of that his Glorious coming namely at the time of his transfiguration in the Mount Where 1. Consider the manner of our Saviour's foretelling the Glory of his Transfiguration with an earnest Asseveration Verily I say unto you 2. The matter foretold by Him That some of those which stood there should not taste of Death c. Of the first And he said unto them Verily I say unto you Touching this Asseveration see before Chap. 3. 27. Observ 1. It is lawful sometimes to use such vehement or earnest Asseverations to confirm the Truth of that we speak so it be not too commonly nor in leight matters but in matters of weight c. See Chap. 8. Ver. 12. Use Vse Reproveth the too common and frequent use of such obtestations even in trivial matters which is an abuse of them Contra Mat. 5. 37. Observ 2 Observ 2. A difference between our Saviour Christ's teaching and the Teaching of all other Ministers of the Church whether Prophets Apostles or other Pastors He taught in his own Name and by his own Authority as Lord of his own Doctrine Therefore he used this Preface often I say unto you But all other Teachers teach in the Name of another that is to say in the Name of God or of Christ and by Authority from him See more Chap. 3. 28. Of the second The matter it self foretold by our Saviour in these words There be some of them that stand here c. First I will open the meaning of the words being somewhat obscure Some of them that stand here that is Some of Christ's twelve Apostles or Disciples which were there present with the Multitude and before our Saviour when he uttered these words Now how many of his Disciples and who they were that are here meant we shall hear in the following Verse viz. Peter James and John who saw Christ's Transfiguration Shall not taste of Death that is Shall not dy or depart this life by bodily death Shall not feel or have experience of Death It is a Metaphorical Speech borrowed from the Hebrews who were wont to compare Afflictions and Death it self to some bitter Potion or Cup of Drink and the feeling of such Afflictions and pains of Death to the drinking or tasting of such a Cup. So here and else-where Heb. 2. 9. that Christ should taste death for every man So Joh. 8. 52. Thou sayest If a man keep my Saying he shall never taste of Death Till they have seen The meaning is they should see it while they were alive in this World or being in this life and there is more to be understood than is expressed viz. that they should not onely see it before they dyed but even out of hand or shortly within a few dayes as appeareth in the following Verse After six daies c. The Kingdom of God come with Power These words are diversly interpreted Some by the Kingdom of God understand the Preaching of the Gospel to all Nations after Christ's Ascension into Heaven and upon the sending of the Holy Ghost in that extraordinary manner Act. 2. And in this sense the Kingdom of God is sometimes taken Now further by the coming of God's Kingdom with Power the same Interpreters do understand the manifestation of God's wonderful Power in the Preaching of the Gospel to all Nations But if the words be taken in this sense they do not seem to have so plain a coherence with the former words of Christ in the end of the former Chapter Therefore other learned Interpreters do refer the words unto the glorious Transfiguration of Christ which the Evangelist recordeth in the Verses immediately following And so by the Kingdom of God they understand nothing else but the Kingly Glory and Majesty of Christ himself the Son of God and true Messiah and by the coming of this Kingdom with Power they understand to be meant the powerful manifestation of that Glory of Christ which was soon after to be fulfilled at the time of his Transfiguration in the Mount And this I take to be the meaning of the words for these Reasons 1. Because in this sense they agree well with the words immediately going before in the last Verse of the former Chapter And Matth. 16. 27. where our Saviour mentioned his glorious coming to Judgment at the last day whereof his Transfiguration was a special shadow and resemblance 2. Because immediately after these words all the Evangelists do set down the story of Christ's Transfiguration 3. Because 2 Pet. 1. 16. the Apostle who was one of the three that saw it making mention of the Transfiguration of Christ doth speak of it in like manner as our Saviour himself doth in this place calling it The Power and coming of the Lord Jesus Christ In the words thus explained consider these particulars 1. The Persons of whom our Saviour foretelleth this That they should see the Glory of his Transfiguration Some of his Disciples that stood there 2. What they should see The Kingdom of God come with Power 3. The time when they should see this Before they dyed They shall not taste of Death till they have seen c. Touching the Persons we shall hear more particularly out of the Verse following Therefore I defer to speak of them till we come to that place Now followeth the matter it self which they should see accomplished shortly The coming of God's Kingdom with Power Where are two things expressed 1. That they should see the Kingdom of God come that is The sensible manifestation of Christ's Glory and Majesty at the time of his Transfiguration 2. The manner of declaring or manifesting that his Glory with Power Observ 1 Of the first Observ 1. Though the Glory and Majesty of Christ's God-head did for the most part ly hid under the Veil of his Flesh during the time of his Humiliation upon Earth that is to say until his Resurrection yet even in that time of his Humiliation he did sufficiently manifest that his Divine Glory as occasion was offered So here he tells his Disciples and the rest of the People present that his divine Glory and Majesty should shortly be so clearly and sensibly manifested at his Transfiguration that some of his Disciples should see the manifestation of it with their bodily eyes And so they did afterward as we shall hear in the following Verse So at many other
know the fellowship of Christ's Sufferings c. Observ 2 Observ 2. By comparing these words with the former in that our Saviour having said that John Baptist should restore all things now intimateth that he should suffer many abuses and indignities at the hands of â—en Hence we may gather That such as are called of God to be Instruments of restoring the Church and of reforming abuses in it do usually meet with many Troubles and Afflictions in the peâ—formance of that work of restoring and reforming the Church Thus John Baptist being called and sent to be as a Reformeâ— of the corrupt state of the Church in his time was appointed also to suffer and did suffer many Troubles in the course of his Ministery and in accomplishing that work of Reformation which waâ— to be done by him So the true Elias in his time as he was a speciall means of Reforming Religion and the corrupt state of the Church So in performance hereof he suffered many things great Troubles and Persecutions were stirred up against him by Ahab and Jesabel and by the Idolatrous Israelites 1 King 19. Being threatned by Jesabel he was forced to fly into a Wilderness for safety of his Life to live there for a time where he grew weary of his Life as appeareth ver 4. And ver 14. he saies They sought his life to take it away So our Saviour Christ and his Apostles who were also called to be Reformers of the Church did suffer many things in performance of this work So in the Ages since the Apostleâ— such Christian Magistrates and such Pastors and Ministers of the Church as have been stirred up to be Reformers of Religion and â—f the corrupt state of the Church in their time have in accomplishing that work suffered many and great Troubles and Afflictions Constantine the Great the first Christian Emperour of Rome and the first Restore of Religion and of the decayed state of the Church in his time did go through many Troubles as appeareth in the History of Eusebius So Athanasius and others who withstood the Arian Heresy and laboured the Reformation of the Church in their times c. So Luther Melanthon Calvin c. So Queen Elizabeth of late Famous memory here in England c. Use Vse See that all Christian Magistrates faithfull Ministers and other good Christians who in their Places and Callings do labour to reform abuses and disorders in the Church must make accompt in so doing to meet with many Troubles and Afflictions For thus it hath been usually with those who have most laboured and sought the Reformation of the Church in their times They have suffered much for this cause great oppositions have been made against them by the Devil and his wicked Instruments great Troubles and Persecutions have been raised against them to hinder them in that excellent work of Reforming the Church Therefore every one that in his place sets himself against the abuses of the times and seeks the Reformation of disorders in the Church whether he be Magistrate Minister or other Christian let him look to meet with many Oppositions and Troubles let him be sure the Devil and his Instruments will stir against him and labour to discourage him all they can The Devil knows well that such as seek to reform Abuses and Disorders in the Church do hinder his Kingdom therefore he stirs against them c. Mark 9. 13. But I say unto you that Elias is indeed come and they have done unto him whatsoever they listed as Jan. 14. 1626. it is written of him THE third and last part of Christ's Answer to his three Disciples touching the coming of Elias which contains a discovery and confutation of the Errour of the Scribes who held that the Prophecy of Malachi touching the coming of Elias was to be understood of the coming of Elias the Prophet in his own person to live on Earth again before the coming of the Messiah and consequently that that Prophecy was not yet fulfilled nor Elias as yet come Now this grosse Errour our Saviour here discovereth and confuteth by avouching the contrary Truth viz. That Elias was already come c. In the words consider 1. The manner of our Saviour's avouching this matter against the Scribes In his own Name and Authority I say unto you 2. The matter avouched concerning Elias or John Baptist which is two-fold 1. Touching his coming That he was already come 2. Touching those things which he was to Suffer at his coming They had already done to him whatsoever they listed 3. The Ground or Reason of the coming of John Baptist viz. The Prophecy of the Scripture which went before of it As it is written of Him Of the first Observe a difference between the manner of Christ's teaching while he lived on Earth and the teaching of all other Pastors and Teachers of the Church whether in the old or new Testament In that Christ taught in his own Name as being Lord of his own Doctrine whereas all other Teachers teach in the Name and by the Authority of another viz. In the Name of God and of Christ who calls them and sends them to teach Of this see before Chap. 3. ver 26. Of the second The matter here avouched or affirmed by our Saviour touching Elias that is John Baptist 1. That he was indeed come already 2. That they had done unto him c. Elias Not Elias the Prophet in his own proper person but John Baptist who is called Elias by the Prophet Malachi because he was to come in the Spirit and Power of Elias and to resemble him sundry wayes as we have before heard Is indeed come Hath been already sent of God into the World or hath already been born and lived in the World and hath executed his ministeriall Office of preaching and baptizing and hath also begun the work of restoring the corrupt state of the Church as was appointed for him to do More is to be understood than is expressed Observ Observ In that our Saviour doth here discover and confute the Errour of the Scribes touching Elias his coming by avouching the quite contrary unto that which they taught Hence we may learn That it is the duty of Pastors and Teachers of the Church not onely to teach true and sound Doctrine but also to discover and confute the contrary Errours and corrupt Doctrines of false Teachers So did our Saviour Christ confute the Errours of the Scribes and Pharisees as Matth. 5. Their corrupt expositions of the Law So the Apostles by their preaching and writings did confute the Errours and corrupt Doctrines of false Teachers And to do this is one speciall part of the Office of all Pastors and Ministers of the Church Tit. 1. 9. They must be able not onely to exhort by sound Doctrine but also to convince the Gain-sayers And to stop the mouths of false Teachers as it is said afterward ver 11. Vse Use See how needfull for Ministers of the Word to
be men of Knowledge and Judgment able not only to teach the Truth but to discover and confute contrary Errours by the Word of God They had need to be like Apollos Acts 18. 24. mighty in the Scriptures and to be furnished also with necessary helps of Humane learning c. It followeth And they have done unto him c. They That is his wicked Enemies especially Herod and Herodias his Wife together with the wicked Jews who no doubt were also consenting to those things which were done unto John Baptist Have done unto him whatsoever they listed They have offered such Abuses Wrongs and Indignities unto him as themselves pleased following herein the sway and swing of their own malicious Wills and outragious Lusts and desiring to satisfie and fulfill the same Quest 1 Quest 1. What things in particular were those which John Baptist's Enemies did unto him for the satisfying of their own wicked Lusts Answ Answ They hated and persecuted him yea Herod caused him to be apprehended and imprisoned as a Malefactor and at last to be beheaded in the Prison on a sudden without being brought to any publike Hearing which was contrary to all equity and justice and all this they did unto him for his faithfull discharge of his Ministery especially for his plain and bold reproving of Herod for his sin of incest in marrying with his Brother's Wife as we have before heard Chap. 6. Quest 2 Quest 2. How is it said They did unto him what they listed seeing all they did was before decreed and appointed of God Answ Answ Because they herein had no respect at all to the Counsell and Will of God but onely to the satisfying of their own wicked Lusts Observ 1 Observ 1. See here what reward the faithfull Ministers of God have usually received in the World and at the hands of Men for their diligence and faithfulnesse in their Ministery even this That they have been hated abused and persecuted even unto Death for the same See before Chap. 6. 17. Observ 2 Observ 2. That the Lord doth sometimes permit the Wicked and Ungodly to have their Wills and to satisfie their own wicked Lusts in abusing his faithfull Servants So here he Suffered Herod and Herodias to do what they listed unto John Bapist not onely in Imprisoning him wongfully but also in putting him to Death being innocent So he Suffered the Idolatrous and wicked Israelites to have their Wills of the Prophets which were sent unto them in putting them to the Sword as Elias complaineth 1 King 19. 14 The Children of Israel have forsaken thy Covenant thrown down thy Altars and slain thy Prophets with the Sword c. So he Suffered the wicked Jews also to abuse persecute the Prophets which were sent unto them even unto Death 2 Chron. 36. 16. They mocked the Messengers of God and misused the Prophets c. And Matth. 23. 37. our Saviour reproveth Hierusalem for killing the Prophets and stoning them which were sent unto Her c. All this the Lord suffered them to do unto his holy Prophets So also he permitted the wicked Jews and Gentiles to have their Wills in abusing and persecuting the Apostles yea and Christ himself even unto Death So Hebr. 11. 36. the Lord suffered the wicked Enemies of his Church to have their Will of those Saints and faithfull Servants of his there mentioned in mocking scourging and imprisoning them as also in putting them to sundry kinds of cruell Deaths Some were stoned some sawed asunder some slain with the Sword c. This also we may see in the examples of the blessed Martyrs in all Ages how the Lord suffered their wicked Enemies to have their Wills in abusing and putting them to Death yea to sundry kinds of most cruell Deaths So in the first ten persecutions under the Heathenish Emperours of Rome so of latter years as here in England in the reign of Queen Mary c. Quest Quest Why doth the Lord suffer the Wicked thus to have their Wills on his Servants in abusing and putting them to Death Answ Answ 1. For the greater tryall and exercise of the Faith and Patience of his Saints by this means So Hebr. 11. 36. They had tryall of cruell mockings scourgings and of bonds and imprisonments c. 2. That by this means the sins of the wicked Enemies of the Church being increased and come to their full measure the justice of God may be the more manifested in their deserved condemnation Matth. 23. 32. Fill ye the measure of your Fathers And ver 34. I send unto you Prophets wise Men and Scribes and some of them ye shall kill and crucify and some ye shall scourge c. That upon you may come all the righteous blood shed upon Earth from the blood of Abel to the blood of Zacharias c. Here note and remember two Cautions 1. That although the Lord do suffer the Wicked to have their Wills of his faithfull Servants yet not absolutely and simply to do what they list unto them but so far onely as he seeth it to be good and necessary for manifestation of his own Glory and tryall of his Saints and no further 2. That it is to be understood only of the bodies and outward estate of God's Saints in this Life that in this respect the Wicked are permitted to have their Wills of them but not in respect of their Souls or their spirituall estate They cannot touch them here Vse 1 Use 1. To teach us not to think strange or be offended if at this day we see it to be thus that the Lord do suffer Wicked and Ungodly men to have their Wills in abusing disgracing persecuting his Saints and faithfull Servants even unto Death This is no new thing but that which hath been in former Ages Therefore we must not think strange of it nor be at all dismayed therewith but rest in the Will of God who permitteth this for just causes both in respect of his Glory and the good of his Church Yea though this be our own case at any time though the Lord suffer Wicked and Ungodly men at any time to have their Wills of us in abusing mocking slandering persecuting us by Word or Deed yea though he should suffer such to persecute us even unto Death as the Martyrs yet have we no cause to be dismayed but to be of good comfort when we consider that the Lord herein dealeth with us no otherwise then he hath done formerly with others of his most excellent Saints and Servants as the Prophets Apostles Martyrs yea Christ himself Therefore in this case submit to God's Will with patience and contentedness and remember withall for our comfort that though God may suffer the Wicked in some sort to have their Will of us yet not absolutely to do what they list to us but so much only as the Lord thinketh fit to suffer and no more and though they may have some Power over our bodies or outward estate by God's