him to be God and consequently to be the Messiah We therefore must here learn to embrace Him and believe in Him as in the onely Saviour of Mankind seeking Salvation in none other Use 3 Vse 3. This is also matter of great comfort to the faithful to consider that Christ being God as well as Man and having all Divine Power in his hands is therefore able perfectly to save and deliver them from all evils and miseries of Soul and Body and able also to confer on them all good things necessary for this life or that which is to come Trust perfectly in this all-sufficient Saviour c. Observ 5 Observ 5. In that our Saviour by his Divine Power cleansed and cured this Leper of his bodily Leprosy Hence we may gather that he is also the onely spiritual Physitian that is able and willing to cure the spiritual Leprosies and Diseases of our Souls that is our sins if we come unto him by the Prayer of Faith as the Leper did Luke 4. 18. He hath sent me to heal the broken-hearted The Leprosy of the body which reigned among the Jews was a Type of Sin which is the Leprosy of the Soul and our Saviour by curing this and other dangerous Diseases did shew himself to be that spiritual Physitian also which came into the World to cure the faithful of their sins which are the sicknesses of their Souls This may appear Matth. 8. 17. where the Evangelist from the bodily Diseases cured by our Saviour doth gather that he is that Person of whom the Prophet Esay foretold that he should bear our spiritual Infirmities that is our sins Isa 53. 4. The Reason hereof may be this Sin is the originall and procuring cause of all bodily Diseases therefore our Saviour by curing bodily Sicknesses did shew and declare that he came also to cure mens Souls of their sins And hence is it that we read so often that at the same time when he cured the bodyes of such as were diseased he did also pardon their sins upon their Faith and Repentance Quest Quest How doth Christ Jesus cure the faithful of their sins Answ Answ By a two-fold Soveraign Medicine The first is his own Blood that is the merit of his Sufferings and Obedience effectually applyed to the Conscience of the Sinner whereby he healeth him of the guilt of his sins procuring the pardon of them at the hands of God The second is the Power and Efficacy of his Spirit by which as by a sharp Corrasive he so eateth out as it were and wasteth the Corruption of Sin that it bear not sway in the faithful and withal worketh in them the Grace of true Holiness Vse Seek to Christ not onely in our bodily Sicknesses but chiefly in the Sicknesses of our Souls that is when we feel our sins and the guilt of them lying on our Consciences or the Corruption of them prevailing in us In these cases go to Christ by the Prayer of Faith earnestly entreating him to heal thee of thy sins both of the guilt of them by his Blood effectually applyed to thy Conscience by Faith and also of the Corruption of sin by the Power of his Spirit mortifying and weakning it in thee more and more Mark 1. 43 44 45. And He straightly charged him and forthwith sent him away And saith unto him See Mar. 21. 1618. thou say nothing to any man but go thy way shew thy self to the Priest and offer for thy cleansing those things which Mosescommanded for a Testimony unto them But he went out and began to publish it much and to blaze abroad the matter insomuch that Jesus could no more openly enter into the City but was without in Desert places and they came to Him from every quarter IN these Verses are set down the Consequents which followed upon this Miracle which our Saviour wrought upon the Leper The Consequents are two 1. A straight Charge or Commandment given unto the Leper by our Saviour ver 43 44. 2. The Disobedience of the Leper unto that Charge Ver. ult Touching the Charge of our Saviour unto him it is two-fold 1. Negative Wherein he sheweth what he should not do forbidding him to make the Miracle known 2. Affirmative Shewing what he should do viz. go shew himself to the Priest and to offer for his cleansing the things commanded by Moses for a Testimony unto them He straightly charged him viz. not to publish the Miracle as appears by the words following Quest Quest Why did he so straightly enjoyn him to conceal it Answ Answ Because he foresaw and knew that he would be too forward to make it known Therefore He did not barely forbid him but charged him in threatning manner as the Greek word implyeth not to publish it See thou say nothing c. His meaning is not that he should keep it onely to himself and that he should not at all make it known to any for our Saviour knew that it was fit his Miracles should be known that by them his Divine power and the Truth of his Doctrine might be manifested to the World and therefore we read that at another time He was willing a Miracle of his should be made known Mark 5. 19. Go home to thy friends and tell them c. But our Saviour's purpose here is to restrain him 1. From publishing this Miracle rashly or unadvisedly and in indiscreet manner 2. From revealing it to such Persons as were likely to cavil or take exceptions at it 3. From publishing it at that time being unfit and unseasonable Quest Quest Why was it an unseasonable time Answ Answ 1. Because our Saviour was yet in the state of his Abasement and was so to continue till the time of his Resurrection and his Divine Glory was to be manifested by degrees till then and not all at once See Matth. 17. 9. Vide Jansen Harm Evang. cap. 34. pag. 189. 2. Because the People were too much addicted to the Miracles of Christ without due regard to his Doctrine therefore if his Miracles should be too commonly known the People would so flock after him to have Miracles that it would hinder his Preaching See Bez◠on Matth. 8. 4. and Calvin Harm p. 123. for so it came to pass afterward as we may 〈◊〉 in the last Verse Observ 1 Observ 1. Our Saviour Christ might have purchased great Glory and Fame to himself by the publishing of this Miracle and yet because at this time the publishing of it was like to hinder the course of his Ministry and the Preaching of the Word therefore he would rather have it concealed for a time Hence gather that we should be much more careful and desirous of the furtherance of the Gospel and of the good success of the Ministry thereof than of our own credit or reputation in the World Act. 20. 24. Paul's life was not dear to him in comparison of the fulfilling of his course in his Ministry much less did he respect his credit
ready and forward to give those things we desire so far as he sees to be fit and expedient Psal 36. 7. How excellent is thy mercy c. 4. Consider the Almighty power of God being All-sufficient and able to give us whatsoever we desire and is needfull and fit for us for Soul or body yea those things which seem most hard and difficult to be obtained Ephes 3. He is able to do above all we ask or think Upon this ground did the three Children believe and trust in God for deliverance Dan. 3. 17. Our God is able c. Abraham Rom. 4. 21. was perswaded that what God had promised he was able to perform Paul 2 Tim. 1. 12. I know whom I have believed and I am perswaded he is able to keep c. 5. The truth and faithfulness of God in his Word and Promise Hebr. 11. 11. Sarah judged him faithful who had promised And 1 Cor. 10. 13. God is faithfull c. 6. Our former experience of Gods power mercy and goodness in giving us the things we have desired and wanted so far as hath bin good for us 1 Sam. 17. 37. David trusted on God to give him Victory over Goliah because he had formerly delivered him from the Lyon and Bear So Paul 2 Cor. 1. 10. Who delivered us from so great a death c. In whom we trust that he will yet deliver us Consider these grounds and Motives c. Vse 3 Use 3. See what to do now we come to the Sacrament of the Lords Supper if we desire to be partakers of Christ himself and the saving benefits of his death as forgiveness of sins Justification c. which are all sealed to us in this Sacrament and not only so but to be more and more assured that we are partakers of these benefits Then labour not only to bring Faith in thy heart to this Sacrament but by this Faith to rest and rely upon God that is upon his power and mercy and upon the truth of his Word and promise which he hath made to such as come duly prepared and use this Sacrament aright that together with the Bread and Wine he will most certainly give Christ with his benefits as pardon of sins c. Labour by Faith to believe and rest upon this promise of God Then be sure thou shalt be partaker of the things promised yea thou shalt by means of the Sacrament come to more comfortable feeling and assurance that Christ is thine and that in him thou hast thy sins forgiven art reconciled to God c. Though thou see nothing in thy self to move thee to believe this but the contrary yet have Faith in God rest on his power mercy truth of his promise c. Use 4 Use 4. Comfort to such as can and do by Faith believe in God and rest on him for all things which they desire and have need of c. Such shall want nothing that is good for them Psal 34. As they honour God by believing his power goodness faithfulness c. So he will honour them by giving to them all things needfull and fit for them by fulfilling all their lawful and good desires so far as may make for his glory and their good Observ 4 Observ 4. Though the Disciples had Faith already yet he exhorts them to it Hence gather that Christians ought not to content themselves with that measure of Faith or confidence in God which they have already but to labour for a further degree of faith and for further growth and increase therein So Luke 17. 5. the Apostles pray unto Christ to increase their Faith And Mark 9. 24. the father of the Lunâ—tick child Lord I believe help thou my unbelief 2 Pet. 3. 18. Grow in Grace c. If in other Graces then in Faith Reasons Reasons 1. It is the nature of all sanctifying graces to grow and increase and to cause those in whom they are to desire and labour to grow in them Matth. 13. 31. The Kingdome of heaven is like unto a grain of Mustardseed c. 2. God hath ordained means not onely to work Faith in us but also to confirm and strengthen it and to cause us to grow in it As 1. The Ministry of the Word 1 Pet. 2. 2. Desire the sincere miâ—k of the Word that ye may grow thereby 2. The use of the Sacraments especially of the Lords Supper which is a Sacrament of Spiritual nourishment and growth in grace ordained of purpose to confirm our Faith c. 3. Prayer unto God for he will give his Spirit that is the graces of it viz. a further increase of them to such as ask the same Luke 11. 13. 4. To these also may be added all other helps and means to strengthen our Faith a private reading of the Scriptures meditation of the promises of God c. All these means hath God ordained for the confirming of our Faith which shews that it is his will we should not stand at a stay but labour to grow and increase therein Use 1 Use 1. To stir us up to labour for this growth and increase of Faith in our selves using all good means ordained of God to this end as diligent attendance on the Ministry of the Word Prayer Meditation in the Word and Promises of God c. To this end also labour to see and feel the weakness and imperfection of thy Faith that this may stir thee up to hunger and thirst after increase c. And then if thou use the means conscionably God will satisfy thy hunger and thirst for he filleth the hungry with good things c. Esay 44. 3. I will powre water upon the thirsty c. Some think their Faith is perfect already and needs no growth which is a fond opinion without all ground of Scripture yea contrary to it 1 Cor. 13. 9. Phil. 3. 12. Others despise the means of growth as the Ministry of the Word c. A manifest sign there is as yet no true Faith in them for if there were they could not but desire to grow and carefully use the means c. Vse 2 Use 2. See what cause for us to esteem highly of the Sacrament of the Lords Supper and to desire often to be partakers of it seeing it is one principal means ordained of God to confirm and strengthen our Faith in God for the obtaining of Christ and all benefits of his death c. Consider how great a mercy in God to ordain this excellent help to confirm our Faith and to add this means to the Ministry of the Word whereas he might have given us that alone c. Therefore let every one of us make use of this excellent means for the helping and strengthening of our Faith and confidence in God and in Christ Jesus for the pardon of our sins and all other saving graces c. And to this end remember before thou come to this Sacrament not only to examine what Faith thou hast but the wants
Luke 1. 35. Again as he was Holy and Pure from Sin in his Conception and Birth so also in his whole Life in that he was perfectly conformable to the Law of God the Rule of Holiness 2. In regard of his Church he is Holy conveying and communicating his Holinesse to the Faithfull sanctifying his Church See 1 Cor. 1. 30. Eph. 5. 25. Use 1 Use 1. Comfort to the Faithful that are lively Members of Christ He will impart his holinesse to them sanctifying them by his Spirit And besides the inherent holiness of his own Person is imputed to them of God upon their believing in his Christ This may comfort them against the manifold impurities and sinfull corruptions which they find and complain of in themselves Use 2 Use 2. Strive to resemble Christ in holinesse labouring for a sanctifyed Heart and Life c. The more holy the more like unto Christ Mark 1. 25 26. And Jesus rebuked him saying Hold thy peace and come out of Him And when the unclean Jan. 3. 1618. Spirit had torn him and cryed with a loud Voyce he came out of him VVEE have heard of the Description of the Person upon whom this Miracle was wrought Now followeth the Miracle it self concerning which two things are recorded by the Evangelist in these two Verses 1. The means freely used by our Saviour in casting out the unclean Spirit viz. The words which he spake to him consisting of two Parts 1. A Reproof 2. An Injunction commanding him to be silent and to go out of the party possessed Ver. 25. The second thing is the effects which the words of our Saviour wrought upon the unclean Spirit causing him 1. To tear the Body of him that was possessed 2. To cry Out 3. To go out of the Party Rebuked him Or sharply Reproved him for confessing him Hold thy peace Or be Dumb or Silent Quest Quest Why doth our Saviour Rebuke him for confessing him and enjoyn him silence Answ Answ 1. Because the Devil was no fit person to professe Christ or his Truth and that because he is the Father of lies and the greatest emeny to Christ and his Truth Therefore our Saviour would not accept of his confession 2. Because he knew the Devil confessed the Truth with an evil intent and purpose and for sinister ends as we have heard before viz. 1. To flatter Christ and to perswade him if it might be to let him alone and not to cast him out 2. To discredit the Truth by his Testimony 3. To perswade the People that our Saviour had some commerce and fellowship with Satan and used his help in working Miracles because he seemed to commend and honour him so much Now our Saviour knowing the Devil's Hypocrisie and deceitfulness in confessing him for such evil ends doth therefore reprove him and command him silence 3. The time of the full manifestation of Christ's glory was not yet come c. It followeth in the words And when the unclean Spirit had torn him That is tortured his Body with much pain either by racking the Members or joynts of it o◠by 〈◊〉 it violently from place to place for it is said Luke 4. 35. That he threw him into the midst of them yet withall it is 〈…〉 That he hurt him not that is though he put him to great pain and torture yet he had no power to maim any membe◠〈…〉 of his body but the man remained whole and sound having all the limbs of his Body perfect after the Devils going out of him Quest Quest Why did the Devil thus torture him immediately before his going out Answ Answ To shew how unwilling and loath he was to be dispossessed and cast out therefore he would do all the hurt he could before he went out Therefore also it follows That he cryed out aloud not onely for fear of Christ's Power but also to shew how he was vexed and grieved at this that he must be cast out shewing his unwillingness to leave his Hold. He cryed Out Not that he uttered any words or speech as he did before but onely a confused hideous noyse expressing his fear and grief for that he must be thrown out So much of the sense of the words in these two Verses Observ 1 Observ 1. In that our Saviour would not suffer the unclean Spirit to confesse him we learn That it is good wisdom for us not to hearken to the Devil though he speak that which is true in it self Reas Reas Because Joh. 8. 44. he is a Murtherer from the Beginning and abode not in the Truth because there is no Truth in him when he speaketh a lye then speaketh he of his own for he is a lyar and the Father thereof Though he sometimes utter that which is true in it self yet it is not true as it proceeds from him because he speaketh with a lying false and deceitfull intent and purpose that he may insnare us Matth. 4. 6. The Devil spake truth in alledging Scripture yet because he spake it with a deceitfull and lying intention our Saviour would not hearken to his perswasion Use 1 Use 1. How much more are such to be blamed who give heed to Satan when he speaketh that which is false As for example when he perswades them that it shall be for their good if they will yield to his suggestions that they shall gain much profit and pleasure by it as he perswaded Eve So when he perswades Men that they may come to Heaven without Faith or Repentance or that they may escape Hell though they continue in their sins These things being utterly false in themselve◠what folly and madness is it for men to believe the Devil when he speaketh such things If he be not to be hearkened to when he speaks Truth because he speaks it with a lying intention then much lesse should we hearken to him when he speaketh things utterly false in themselves Use 2 Use 2. Have nothing to do with Satan nor give any heed at all to any thing when he speaketh or perswadeth seek not to learn the Truth of Satan c. Whether it be true or false in it self yet still that which he speaketh is false and deceitfull as it comes from him because in every thing that he speaketh he intends our hurt and mischief Gen. 3. 5. When the Devil perswaded Eve that if they would taste of the forbidden Tree they should come to know Good and Evil this was true in some sense but the Devil spake it with a lying and deceitful purpose Therefore it had bin far better for her not to have hearkened to him Observ 2 Observ 2. In that our Saviour commandeth the evil Spirit to be silent and to go out and he is forced to obey his command Hence we learn That Christ is Lord over the wicked Angels having absolute Power and Authority over them to over-rule them at his pleasure If he had this Power and Authority over them while he lived on Earth in
Christ and to lay hold on Him by Faith for the pardon of them He will not cast thee out but shew pity on thee and raise thee up with comfort c. Use 2. This should also teach us after Christ's Example to deal lovingly and mercifully with such as are in distress especially with such as are cast down in sight of their sins c. Jude 22. especially Ministers should do this Isa 50. 4. Mark 2. 6 7. But there were certain of the Scribes sitting there and reasoning in their hearts Why doth this man April 25. 1619. thus speak Blasphemyes Who can forgive sins but God onely IN the former Verse we heard how our Saviour upon the sight of the sick party's Faith pronounced Forgiveness of sins to him Now the Evangelist sets down two Events which followed hereupon The first is The Exception taken by the Scribes there present against this Act of our Saviour in forgiving the sins of the sick ver 6 7. The second is our Saviour Christ's Answer to their Exception and Confutation of it ver 8 9. Touching the former three things are to be considered 1. The Persons which took Exception against Christ described by a Title of Office given them called Scribes 2. The Occasion of their excepting against Christ which was their sitting there 3. The Exception it self Where 1. Consider the manner of it They reasoned in their hearts 2. The matter and substance of it They accused Him of Blasphemy 3. A Reason yielded hereof Because none can forgive Sins but God onely Certain Scribes See before upon Chap. 1. 22. St. Luke addeth the Pharisees also Luke 5. 21. These Scribes were by Office Ecclesiastical Persons being very skilful in the Letter of Moses Law and appointed to be publick Teachers of it Matth. 23. 3. Therefore they are often called Lawyers and Doctors of the Law as Luke 5. 17. Such a Scribe was Ezra ready in the Law of Moses Ezra 7. 6. But these Scribes in our Saviour Christ's time though they bare the same Office yet they were much degenerated and grown very corrupt and unsound in the matter and manner of their Teaching yet they were counted wise and learned men See 1 Cor. 1. 20. See before Chap. 1. 22. Sitting there That is being present in the House where our Saviour preached and wrought this Miracle Whither they came not of any good mind to profit by our Saviour's Doctrine but rather to cavil and take exceptions against his Doctrine Miracles that so they might bring him in trouble if by any means they might And whereas it is said They were Sitting this must be understood in regard of their great Accompt and Authority amongst the People therefore they sate before Christ whereas it is likely the rest of the People stood before him Luke 5. 17. Reasoning in their hearts Disputing or debating the matter in their inward thoughts for it appears by our Saviour's Answer ver 8. that they did not utter their evill thoughts by word of mouth unto his face and in his presence but it seems they bethought themselves how and whereof to accuse Him to others afterward behind his back The words in the next Verse shall be explained when I come to them Now to gather some Instructions from this 6. verse Observ 1 Observ 1. In that the Scribes and Pharisees which were great men in Authority and Accompt for their humane Learning literal Knowledge of the Law did take exceptions against Christ whereas we read not here that the common People did so Hence gather that the great men of this World are oftentimes the greatest and most dangerous Enemies of Christ and of his Doctrine for in that they opposed Him they opposed also his Doctrine Thus we often read in the History of the Evangelists that none were so forward as the Scribes and Pharisees and Rulers to set themselves against Christ by slandering and accusing him falsly See also Psal 2. 2. The like we read of the Chief Priests and Elders who were no doubt men of great worldly Wisdom and learned in the Letter of the Law yet were they main Enemies of Christ Matth. 27. 1. Act. 17. 18. When Paul preached Christ to them of Athens none were so forward to oppose him as the wise and learned Philosophers So Tertullus Act. 24. 5. pleads against the Sect of Nazarites See also 1 Cor. 1. 22. Simple men have not so many Objections against Christ and his Truth as the learned c. Use 1 Use 1. See then by this that worldly Wisdom and humane Knowledge and Learning of themselves alone are no helpes or furtherances to God's Kingdom or to the attainment of Salvation by Christ these do not make any man a good Christian nay on the contrary they oftentimes are occasions to keep men back from embracing Christ and cause them to set themselves as Enemies against Him and against his Truth and Gospel Worldly Wisdom and humane Learning if they be not sanctifyed and if God give not special Grace to use them well do often prove dangerous hinderances in the way of Salvation Therefore such on whom God hath bestowed these gifts had need to pray unto God for special Grace to use them well c. Use 2 Use 2. See also from hence That it is not alwayes a safe course in matters of Religion to follow the Example of the most learned and worldly wise Men for so we may come to oppose against Christ himself who often hath no worse enemies then the great wise Men of this World It is therefore a vain and foolish excuse of some whereby they go about to defend their unlawfull practises by the example of great Men for worldly Wisdom and Learning See Joh. 7. 48. Contrà see 1 Cor. 1. 28. So much of the Persons that excepted against Christ the Scribes and Pharisees Now to proceed to the occasion of their excepting against him which was their sitting there that is being present before Christ and hearing him when he Preached in the House as also when he pronounced forgivness of Sins to the Sick Observ Observ We see here that these Scribes though they came to hear Christ and vouchsafed to sit by and to be present where he was Preaching and working this Miracle yet they were not bettered by hearing him they did not profit by him they did not imbrace his Doctrine nor yield obedience to it for if they had they would not have reasoned or taken exception against him So that hence we may gather That men may come to the Places where the Word is Preached and be present and hear it and yet be never the better but remain still unreformed and as wicked as before This we may see in the examples of Herod Judas Felix who all were content to hear the Word yet remained still unreformed in the Heart and Life receiving no Fruit by the Word This we see also by that Parable of the Sower Matth. 13. For though among four sorts of
so as it may cost thee bitter tears and deep Humiliation and Repentance before thou canst recover thy self Use 3 Use 3. Learn further to fear and tremble at the thought of this Sin and especially to use all good remedies and Preservatives to keep us from falling into it 1. Take heed of all Sins that come near to it or that make way unto it As 1. Sins against Knowledge and Conscience contrary to the Light of the Truth revealed unto us These are very dangerous wounding the Conscience and hardning the Heart very much and though every Sin against Knowledg be not the Sin against the Holy Ghost yet it is as it were one step towards it and often Sinning against Conscience may in time bring One to the Sin against the Holy Ghost if it be not in time prevented 2. Take heed of falling often into the same Sins against Knowledge and after Repentance made shew of This is worse and more dangerous then the former and doth more harden the Heart 3. Take heed of Sinning presumptuously presuming upon mercy before-hand and especially beware of Sinning with an high hand and contemptuously making slight of Sin and of the Law of God which forbids it This comes very near to the Sin against the Holy Ghost 4. Beware of all hardness of heart and impenitency strive and pray against these 5. Take heed of all backsliding in Religion That we leave not our first Love Rev. 2. A second Preservative is to labour to have our hearts affected with true love to the truth of God then we shall be far from opposing it maliciously Contrà 2 Thess 2. 10. Such as will not receive the love of the Truth that they may be saved God sends them strong Delusions to believe lyes that they may be damned He gives them over c. A third Preservative If one be driven through fear and of infirmity to deny Christ or his Truth as Peter was let him not persist but speedily Repent of it And lastly Pray unto God to keep us from this Sin above all other If David prayed against Presumptuous Sins c. Psal 19. Now further from the connexion of these words Never hath Forgiveness but is in danger c. Observ Observ That so many as have not their Sins forgiven are sure to be condemned they are guilty of Eternal Damnation and cannot escape it Therefore Matth. 18. 34. That evil Servant who had not his Debt forgiven was delivered to the tormentors c. Vse Use Give no rest to our Souls till we know our Sins to be pardoned in Christ Labour for true Faith in him and humble thy self to God by true Repentance that he may forgive thy Sins according to his promise made to the Penitent Do it speedily whilst thou hast time and whilst God spares thy life for after death there is no place for Repentance or Pardon It followeth Ver. 30. Because they said c. These are the words of the Evangelist shewing the reason why our Saviour charged the Scribes and Pharisees as guilty of the unpardonable Sin against the Holy Ghost viz. because they had before Blasphemously charged our Saviour to have an unclean Spirit by whose help they said he cast our Devils Observ 1 Observ 1. This place sheweth plainly that the Scribes and Pharisees were guilty of the Sin against the Holy Ghost because the Evangelist gives this reason why our Saviour avouched unto them the fearfulness of that Sin even because they had committed it in Blaspheming Christ maliciously against their own Knowledge for they could not but know Christ to be the Son of God and to be sent from God because they had not onely heard the preaching of John Baptist and of our Saviour Christ himself but they had also â—een the great Miracles of Christ which proved him to be God And that they did know him to be so may further be gathered from these places Joh. 3. 2. and Joh. 7. 28. Now therefore seeing they could not but know him to be sent from God and to be indued with Divine power and yet did not cease from time to time most maliciously to persecute him and to speak evill of him this argues plainly that they were guilty of the Sin against the Holy Ghost yet it doth not follow that all the Scribes and Pharisees were guilty of it but onely some of them even so many as knowing Christ to be come from God did yet maliciously oppose and persecute him Observ 2 Observ 2. In that the Evangelist gives this reason why our Saviour did so sharply reprove the Scribes and Pharisees charging them with the unpardonable Sin against the Holy Ghost because they shewed their obstinate malice against him in accusing him to have an unclean Spirit Hence we may learn that obstinate and notorious wicked men are not to be favoured or spared by Ministers of the Word but sharply to be reproved and the Judgments of God to be threatned against them to terrify them and if it be possible to humble them and bring them to Repentance Tit. 1. 13. Rebuke them sharply c. So our Saviour Christ thundereth against these Scribes and Pharisee Matth. 23. Wo to you c. Generation of Vipers c. and John Baptist Matth. 3. Mark 3. 31 32. Then came his Brethren and Mother c. Jan. 9. 1619. VVEE are now come to the fifth and last principal part of this Chapter which contains a Message sent by the Mother and Brethren of our Saviour Christ unto him and the Answer which he made unto those that did the Message In the words consider these particulars 1. The persons sending the Message The Mother and Brethren of our Saviour described by two Things 1. By their forwardness to come unto Christ for it is said They came to him 2. By their behaviour when they were come to the place where he taught 1. They stood without 2. They sent unto him and called him 2. Consider the persons by whom the Message was sent who were the people that sate about him 3. The Message which was done by them in these words Behold thy Mother and thy Brethren seek for thee without 4. Consider the Answer of our Saviour unto this Message done to him by the people of which we shall see when we come to it ver 33 34 35. His Brethren That is His Kinsfolks according to the flesh after the Hebrew phrase for the Hebrews call all Kinsfolks by the name of Brethren Gen. 13. 8. Abraham saith Lot and he were Brethren yet Abraham was Lot's Unkle Gen. 11. 27. So 2 King 10. 13. the brethren of Ahaziah for the Kinsmen of Ahaziah as appeareth 2 Chron. 22. 8. Rom. 9. 3. Paul calls the Jews his Brethren and Kinsmen after the Flesh So also Mar. 6. 3. Our Saviour is called the brother of James and Joses and of Juda and Simon Now which of the Kinsfolks of Christ these were that are spoken of in this place is uncertain because it is
art made partaker of them and hast true Title to them Use the means therefore to attain to this Faith especially the frequent and Conscionable hearing of the Word c. Doctr. 2 Doctr. 2. In that our Saviour wrought some few Miracles at Nazareth for their sakes which did Believe though the most Believed not Hence gather That the unbelief of some cannot prejudice others which Believe nor keep them from being partakers of Christ's benefits Rom. 3. 3. The Apostle sheweth that though some of the Jews did not believe yet their unbelief could not make the Faith of God to be without effect By the Faith of God understand his truth and fidelity in performing his promises of Mercy and Salvation to the Faithfull So the meaning is that the unbelief of some could not hinder others which were believers from being partakers of that Grace and Salvation which God had promised to them in Christ So that the Faithfull are sure to be partakers of Gods mercies in Christ and of all benefits of Christ needfull to Salvation notwithstanding the unbelief of the wicked and Reprobate Vse Use Comfort to true Believers living amongst unbelievers and wicked ones void of Faith the unbelief of such cannot prejudice their Faith nor hinder them from being partakers of the Mercies of God and benefits of Christ So much of the second event or Consequent of the Nazarites being offended at Christ namely his working of so few Miracles there Now follow the two last events ver 6. The one That he marvelled at their unbelief The other That He went round about the Villages Teaching He Marvailed at their unbelief This is mentioned as the cause of his working so few Miracles there because their unbelief made them unfit to be partakers of his Miracles the greatness of which their incredulity is here set forth in that our Saviour is said to have wondred at it Not that he did so wonder at it as if he had bin ignorant of the cause of it as men are wont to admire those things whereof they know not the cause or reason for our Saviour as he was God knew well enough the cause of their unbelief to be the great hardness of Heart unto which they were given over of God but this must be understood of Christ according to his humane Nature onely that as he was man he considering their unbelief did wonder at it and by his admiration shewed the greatness of that sin in them And there was just cause for our Saviour thus to admire the greatness of their incredulity if we consider the excellent and most powerfull means which they had to work Faith in them even the Preaching of Christ and his Miracles wrought before their eyes the excellency of both which themselves were driven to confess and yet these means did not work Faith in them which shews that they were exceedingly and strangely hardned in unbelief Doctr. Doctr. Here then observe this That when any people or persons have excellent and powerfull means of Grace and Salvation vouchsafed them of God and yet are not bettered by them nor any saving Grace wrought in them by such means this discovers great and extraordinary hardness of Heart in such even such hardness of Heart as is to be admired and wondred at This shewed great hardness of heart in the Scribes and Pharisees in that they heard Christ's Doctrine and saw his Miracles which were powerfull means to work good on them and yet they were not bettered by them Therefore our Saviour was grieved for their hardness of heart it was so great as we heard chap. 3. ver 5. The like we may see in Judas and Pharaoh and in those Cities of Chorazin Bethsaida and Capernaum which repented not though Christ Preached and wrought most of his great Miracles amongst them Matth. 11. 20. therefore our Saviour justly upbraided them with their impenitency Use Use See then what a fearfull thing it is for any to live unprofitably under excellent and powerfull means of Grace and Salvation as to live where the Word is plentifully and powerfully Preached in publick and where there is plentifull means of private Reading Conference and the like helps and yet not to profit by such excellent means not to be furthered in sound Knowledg of the Word nor to have any measure of saving Faith and Repentance wrought in them by such means An evident sign of great hardness of Heart and that such are setled upon the Lees of their ignorance unbelief and other sins as the Prophet speaketh Zephan 1. 12. We are to pitty the case of such and to pray for them that God may soften their Hearts by his Spirit that they may be fit to be wrought upon by the means of Salvation And this must also admonish us to look to it that we be not in the number of such as live unprofitably under the excellent and pretious means of Salvation lest we discover our selves to be given over of God unto great hardness of heart which is a most fearfull Judgment 〈◊〉 have cause to pray against more then against any Temporal Plague or Judgment as we heard before ver 2. It followeth And he went round about the Villages c. Because they of Nazareth conremned him and rejected his Doctrine therefore he departed from them and went and Preached in other Villages near adjoyning round about them Observ Observ The Lord doth in Justice punish those that contemn the means of Salvation and profit not by them by taking away those means from them See this handled chap. 5. ver 18. Mark 6. 7. And he calleth unto him the Twelve c. Mar. 18. 1620. NOW we are come unto the second principal part of this Chapter in which the Evangelist layeth down the History of Christ's sending forth of his Twelve Apostles to Preach Where we have to consider 1. The sending of them forth with the diverse Circumstances of it ver 7 8 9 10 11. 2. Their obedience in going forth and in performance of those duties of their Apostolicall Office which they were sent to perform ver 12 13. Touching the sending of them we may consider 1. The person sending Christ together with the Action of sending 2. The persons sent the Twelve Apostles 3. The manner of sending them Two and Two together 4. The qualifying of them for the performance of the Embassage on which they were sent He gave them power over unclean spirits 5. The charge given them at the time of his sending them verse 8. c. The occasion of this sending forth of the Apostles see Matth. 9. 36 c. ad finem Capitis He called them and began to send them forth Having before solemnly chosen and ordained them to this Office of Apostles chap. 3. 14. Now he sendeth them to execute that Office Having hitherto for some good space of time lived with Christ as his unseperable companions seeing his Miracles and being instructed of him in publick and private and so by
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
Chrysostom Praefat. in Epist ad Rom. even from ignorance of the Scriptures hence have sprung a multitude of pernitious heresies c. And not to go further we see it true at this day in many ignorant people which neglect the reading of the Scriptures and the hearing of them read and interpreted by others for what absurd and sensless opinions and errours do they run into as to think That Faith is a man's good meaning That they may be saved by their good prayers and good deeds That the Ten Commandements and Apostles Creed are Prayers That a man may swear to any thing that is true That it is no oath to swear by Faith Troth Mass Fire Bread c. That a man may repent when he will That howsoever a man live yet if upon his death-bed he do but say Lord have mercy upon me he is certainly saved That there is too much preaching and that a man need not go to so many Sermons unless he could follow them better c. Whence come these swarms of foolish and absurd errours but from the ignorance and contempt of the Scriptures which raigneth in many most truly may it be said of them as of the Sadduces They erre not knowing the Scriptures Would we then be kept from such errours Then give our selves more and more to the study of the Scriptures searching them daily by private reading or hearing them read and neglecting no opportunity of hearing them opened by publike teaching This is the only way to come to sound knowledg of the truth and to preserve us from gross errours and all absurd and dangerous Opinions in matters of Religion Mark 6. 15. Others said That it is Elias And others said That it is a Prophet c. June 24. 1621. Observ 4 LAstly here we may learn That the having of the Books of Scripture and bare reading of them is not sufficient to keep any from errours so long as they conceive not the true sense of Scripture The Jews in our Saviour's time had the Books of Moses and the Prophets and read them yet because they misunderstood them therefore they erred so grosly touching the Person of Christ and touching the coming of Elias as we see here So the Scribes and Pharisees had the Books of Scripture and read them and were very skilful in the letter of them yet because they misunderstood them they run into grosse Errours So the Jews at this day have the Books of the Old Testament but not understanding them they hold many gross errours and damnable heresies So also the Papists and other Hereticks Use Vse This teacheth us not to rest contented with the having and bare reading of the Scriptures nor with the literal knowledg of them as if this were enough to lead us into the truth and to preserve us from errours This alone is not sufficient without the true understanding of the Scriptures Labour therefore above all for this and pray daily unto God to open thy Understanding to conceive his Word aright Luke 24. 45. our Saviour opened the Understandings of his Disciples that they might understand the Scriptures So he must do unto thee else thou shalt be never the better for reading the Scriptures or hearing them read Rest not then in bare reading but remember the speech of Philip to the Eunuch Act. 8. 30. Understandest thou what thou readest If not all thy reading is unprofitable it cannot either ground thee in the truth or preserve thee from errour If an Englishman travelling by the way in France and meeting with a Frenchman should enquire the way and he should give him good directions in the French Tongue the Englishman not understanding a word of it were never the wiser but might for all that lose his way So though the Word of God give most excellent directions to guide thee in the right way to heaven yet if thou understand not the language of it what art thou the better Though thou wert never so skilful in the letter or Words and couldst repeat whole Chapters or Books of Scripture by heart yet if thou be ignorant of the true sense and not able rightly to apply the same to thy self thy literal knowledg is nothing worth The Scriptures are still but as a sealed book unto thee or as a rich treasure of gold locked up fast in a Chest whereof a man hath no use The Word of God consists not in the letters and syllables but in the sense if thou hast the former without the latter thou hast but the shell of the Scriptures without the kernel and the body without the soul and life of them Labour therefore and use all good means to come to true understanding of the Scriptures especially in all doctrines needful to salvation To this end frequent the publick Ministery and read the Scriptures with diligence and attention to the matter more than to the words and with an humble and teachable mind denying thy own wisdom and carnal reason and submitting thy self wholly to be taught of God And joyn prayer unto God that he which shutteth and no man openeth and openeth and no man shutteth may open thy Understanding to conceive his Word aright Verse 16. But when Herod heard c. Here the Evangelist repeateth Herod's opinion of Christ shewing how he was settled in it and would not be otherwise perswaded notwithstanding the different opinions of others The cause of his being so rooted in this opinion was his guilty Conscience which did so accuse him for beheading John and made him to fear that he was now risen more powerful than he was before to reprove and convince him of sin The main matters of Instruction which the words afford have been handled upon the 14 Verse Only one Point more we may here profitably observe Observ Observ In that Herod's Conscience accusing him for beheading John he is so possessed with fear of John's being risen again that he cannot be perswaded otherwise we may here gather That the terrours which sin breedeth in the conscience of the wicked do take very fast hold on their Conscience so as they cannot be shaken off so long as the guilt of their sins remaineth There is no outward means available to cure a guilty conscience of those fears and terrours which sin causeth in it no bodily Physick will do it no mirth recreation or company no help advice or perswasion of friends can do it Herod no doubt was much perswaded by his Servants and Courtiers and by some of the Jews that John Baptist was not risen and therefore that he need not to fear him yet we see his sin lying on his Conscience doth so terrifie him that all their perswasions cannot cure him of that inward terrour or set him free from it The like we may see in Cain though he removed his dwelling into the Land of Nod Gen. 4. 16. wandring up and down and though he be took himself to building Verse 17. yet neither his wandring from place to place nor his
them Matth. 6. 33. Seek ye first the Kingdom of God and his Righteousness and all these things that is all earthly Blessings needful shall be added unto you 1 Tim. 4. 8. Godliness hath promise of the life that now is and of that which is to come When Solomon asked of God a wise and understanding Heart to govern his People well the Lord gave him also therewithall Riches and Honour 1 King 3. So those that seek after Spirituall and Heavenly Gifts and those things which belong to the Life to come God will undoubtedly give to such a sufficiency for the maintenance of this present Life Reas 1 Reas 1. God hath promised this and therefore he will do it Reas 2 Reas 2. By this means he doth reward the care and pains which we bestow on heavenly things by giving us earthly Blessings of this life in competent measure Quest Quest May not such as most carefully seek spiritual and heavenly things be sometimes in want of earthly Blessings of this life Answ Answ Yes they may for a time as this People were in want of Food in the Wilderness and we read of David Paul Lazarus c. who suffered want of earthly Blessings for a time But though God for a time do try them with want for exercise of their Faith Patience c. Yet 1. He doth not usually suffer them to be in extremity of want utterly destitute of all help and means to maintain life Psal 37. 25. David never saw the Righteous forsaken c. 2. He doth not suffer them to be too long in want but so long only as he seeth it good for them and in due time he supplieth their wants either by ordinary or extraordinary means 3. In midst of their want the Lord gives them such inward comfort and contentment in the feeling of his favour and in the assurance of his Blessing upon the small portion they have that it is better unto them than riches or abundance of the wicked Psal 37. 16. A little that a righteous man hath is better than the riches of many wicked Use 1 Use 1. To confute the blind Judgment of the World and carnal men who think that zeal and forwardness in Religion and in duties of God's service is the way to beggery and want But here we see the contrary viz. That such as carefully seek heavenly things shall not be unprovided of earthly things so far as is good for them Vse 2 Use 2. This is singular comfort to all that diligently seek heavenly things as God's Glory and their own Salvation in the careful use of all good means for attainment of it Let such know that God hath given his Promise to provide for them things of this life and by his Promise hath annexed the Blessings of this life as appurtenances unto Heaven and Eternal Life which he hath also promised them in Christ and which he will in due time perform unto them Therefore if they believe his Promise for Eternal Life much more for Preservation of this Life He that hath promised them Eternall Life will he not give them a sufficiency for this Life He that hath promised to save their Souls believing in Christ will He not provide for their Bodies in this Life Rom. 8. 32. He that spared not His own Son but delivered Him up for us all How shall He not with Him also freely give us all things Use 3 Use 3. See how to be sure of a sufficiency for this life present or at least of comfort in our want c. First seek God's Kingdom and that eternal life to come in the conscionable use of the means then shall earthly Blessings be also added unto us Not that we are in the mean time to neglect the means of providing earthly maintenance for our selves and ours but that we must chiefly and principally seek spirituall and heavenly things Joh. 6. 27. Labour not for the Meat which perisheth but for that which endureth to everlasting life c. So much of the first Event or Consequent of Christ's Actions in taking blessing and distributing the Loavs c. viz. That the Multitude did all eat and were filled Now followeth the second Event viz. That they took up twelve Baskets c. This is spoken of the twelve Disciples or Apostles of Christ for our Saviour commanded them to gather up the Fragments remaining Joh. 6. 12. Quest Quest Why did our Saviour will them so to do Answ Answ 1. To teach them frugality in saving the good Creatures of God which were left that they might not perish or be lost but preserved and kept for time to come either to refresh Him and His Disciples when they should be hungry again or else to be given to the Poor See Joh. 6. 12. 2. To set forth both the truth and certainty and also the greatness of the Miracle in that the Loavs and Fishes were so multiplied by the Power of Christ that they became not only sufficient to satisfy all that great Multitude but more than sufficient insomuch that twelve Baskets full of fragments were left which no doubt was a greater quantity than there was at first of the Loavs and Fishes 3. That these Fragments remaining might be as Monuments of so great a Miracle to preserve the memory of it the longer therefore our Saviour would have them carefully gathered up and kept for a time 4. That by this means even such as were absent from the Miracle might take notice of it Quest Quest Why were there just twelve Baskets of Fragments remaining and not more or less Answ Answ That the number being answerable to the number of the Apostles they might all by this means be moved to take the more special notice of the greatness of the Miracle Observ Observ See here that Christians should be frugal and thrifty in saving and preserving the good gifts and Creatures of God bestowed on them not prodigally and lavishly wasting and spending the good Blessings of God serving for maintenance of this life nor yet suffering them to perish or be lost through carelessness but carefully preserving such things as may be preserved and storing them up for time to come when there is no use or necessity of them for the present This our Saviour teacheth by willing his Disciples so carefully to gather up the Fragments remaining and the Disciples teach us the same by their Obedience to Christ's Commandment The like Frugality was practised by Joseph Gen. 41. 48. who in the seven plentiful years stored up the Over-plus of Corn in Aegypt against the seven years of Famine which were to come To this purpose also Solomon Prov. 6. 6. teacheth by the example of the Ant or Pismire that it is good wisdom to store up Provision for time to come Not that it is fit for any out of niggardly Covetousness to spare or hoard up for time to come that whereof himself or such as depend on him have need for the time present but such things
but like the Fish which swimm continually in the salt Sea and yet are not at all seasoned but still as fresh as before miserable is the state of such better for them never to have heard the sound of Christ's Voice among them c. It followeth And He entred into an House What House this was is not expressed but it was no doubt in some private place of the Country because it is said He would have none to know of his going in thither He would have no man know c. This is to be understood of Christ's humane Will as He was Man for otherwise as he was God he could not will or desire this That no man should know of his going into the House For he knew that he should not be hid but that his entrance into the House would be known to this Woman and that the knowledge of it would move her to come to him as she did to seek help for her Daughter Quest Quest Why did our Saviour enter so privately into this House Answ Answ 1. That being there in private with his Disciples he might for a time rest and refresh himself after his former Labours in travelling preaching and working sundry Miracles 2. To avoid all shew of Ambition and Vain-glory at his first coming into these Coasts where he had not been before neither was much known among them therefore he would not openly and publickly shew himself lest his malicious enemies should charge him with Ambition and desire of Vain-glory. 3. It is probable also That because he knew the time appointed for the Calling of the Genetiles was not yet come and he was sent to preach to the Jews and not to the Gentiles therefore being now in the Borders of the Gentiles and so near unto some Cities of their's he did forbear to preach and work Miracles in such open and publick manner as he used to do in other Regions of Judea and rather kept himself private during his abode in these Coasts See Jansen Observ 1 Observ 1. The truth of Christ's humane Nature and that he was subject to humane Infirmities such as were meerly naturall and not sinfull as wearinesse pain hunger thirst c. appeareth here in that he had need of rest and refreshing being wearied with the Labours of his Calling and therefore betook himself to this private House c. See before Chap. 6. ver 32. Observ 2 Observ 2. It is both lawful and fit for Christians after Christ's own example to take occasion of rest and refreshing their Minds and Bodies for a time being wearied with the Labours of their Callings See Chap. 6. ver 31. Observ 3 Observ 3. In that it is said of Christ here That he would have none to know c. We may gather That as there are two different Natures in Christ's person viz. The Divine and the Humane Natures So also there are two different or diverse Wills in Christ the one as he is God whereby he absolutely willeth all things which come to pass though not so as to approve of them all yet at least to permit them The other is his humane Will as he is Man whereby he willed some things and in some respects which yet did not come to pass neither was it his Will as he was God that they should come to passe For example as he was God his absolute Will and Desire was to dye in his humane Nature for man's Redemption But as he was Man his Will and Desire was in some respect not to dye I say in some respect because he did not simply desire or will as Man not to dye for even as he was Man he dyed willingly but only so far forth as Death was the destruction of Nature and a violent separation of Soul and Body asunder so he abhorred it and was willing to be freed from it yet conditionally also if it might have stood with his Father 's Will. See Matth. 26. 39. So here the Will of Christ as God was that this Woman should know of his coming into the House c. But as he was Man his Will and Desire was That none should know of his coming thither Note that though these two Wills in Christ are diverse yet not contrary to each other but one is subordinate to the other His Humane Will being subject to his Divine Will and both of them being in themselves just and good Indeed they are in some respect contrary sometimes namely in respect of the object or things willed but they are not simply or absolutely opposite or contrary because though the things willed are contrary yet they are not willed in the same respect but in different respects and upon different Grounds and Reasons So here Christ as God willed that his entring into the House might be known but as Man he willed not to have it known here are two contrary things willed yet not in one and the same respect but in different respects and upon different Grounds and Reasons and both just and good He would have his entring into the House known that so this Woman seeking to him for her Daughter he might have occasion to manifest his Divine Glory by this Miracle On the other side he would not have his going into the House known that so he might be private there for a time to refresh himself c. as hath been shewed Vse Use To confute those old Hereticks called Monothelits who deny this truth holding that the Will of Christ both as he is God and as he is Man is one and the same Will not differing in nature or substance c. This Heresy was condemned in the sixt general Council holden at Constantinople about the the year 678. It followeth But he could not be hid That is he could not enter so privately into the House but that he must needs be known of some to have gone in thither The reason hereof was because his Fame and Renown was so great as it was in all places and parts of Judea even in these which were most remote and neerest to the Gentiles And though Christ himself had not been before in these Coasts yet many which dwelt in those Coasts had before resorted unto him to other places to hear his Doctrine and to see his Miracles as appeareth Mark 3. 8. and Luke 6. 17. He could not c. This is not to be understood of his absolute Power but that he could not be hid by those means which then he pleased to use Observ Observ In that our Saviour who was so far from all ambition and desire of vain-glory that he sought nothing but the glory of his Heavenly Father which sent him yet was so Famous and Renowned in all Places where he came We may observe That the way to true Honour is not to seek our own Honour but the Glory of God in the course of our Life and in all Duties of our generall and particular Callings See Chap. 6. Ver. 14. Mark 7. 25 c. For
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.
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
had rashly published that Miracle contrary to his command the People thereupon came so thick upon him that he could no more openly enter into the City to preach but was fain to be without in desert places 3. To avoid all shew of ambition and desire of Vain-glory in respect of himself as he was Man Observ 1 Observ 1. The truth of God is not to be published professed or made known by us unto others out of due time and season Though it be a truth in it self necessary and profitable to be known yet we are not to utter and make it known unseasonably that is to say at such time as the publishing of it is like to do hurt and to tend to God's dishonour or to the prejudice and disgrace of the truth it self The History of this great Miracle wrought by our Saviour upon this blind man was a part of God's truth and such a truth as was in it self necessary and profitable to be known yet our Saviour forbids the same to be published openly and commonly at this unfit and unseasonable time when it was like to do more hurt than good if it should have been made common and publick forthwith To teach us that although we ought to be ready to publish the truth of God to others both the truth of his Word and of his Works so far as we have a calling to do it yet we ought not to do it out of due time and season when more hurt than good is like to come thereof In this case we are rather to glorify God by a wise and discreet silence and concealment of some part of the truth at least for a time till better and more fit occasion be offered for the uttering or publishing of it unto others Eccles 3. 7. There is a time to keep silence and a time to speak For example when we are in the presence and company of such persons as are not fit to hear the truth of God professed or published nor likely to profit by it as before malicious open enemies and scoffers at the truth either of the Word or Works of God here silence is best and by it we more glorify God at such a time than by a rash and unseasonable uttering or professing of the truth Thus our Saviour himself though at all fit and seasonable times he was ready to profess and give testimony to the truth and that even before the enemies of it when there was hope of doing good thereby yet at other times he was silent and refused to answer and to publish the truth as we see Matth. 26. 63. being falsly accused before the High-Priest he held his peace So before Pilate being again accused by the chief Priests and Elders He answered nothing So Luke 23. 9. Mat. 27. 12. before Herod The like Wisdom is to be used by us in concealing the truth of God sometimes before such as are not like to reap good by it but rather to dishonour God the more For we are not to give holy things to Dogs c. Matth. 7. ver 6. Vse Vse To reprove such as do rashly utter or make profession of the truth of God either out of his Word or concerning his Works at unseasonable times or before unfit Persons which tends to God's dishonour and to the hurt and prejudice of the truth it self Therefore take heed of this rashness and indiscretion and learn to make choice of the fittest times to profess and make known to others the truth of God so far as we have a calling so to do that God may be glorifyed and our selves and others edifyed thereby See before Chap. 1. 44. Though we must never deny or conceal the truth of God's Word or Works when we have a Calling to profess or publish the same yet all truths are not to be uttered or professed at all times but then onely when it makes for God's Glory Prov. 15. 23. A word spoken in season how good is it So Prov. 25. 11. Observ 2 Observ 2. In that our Saviour forbids him so much as to go into the Town of Bethsaida again lest that should occasion him to publish the Miracle there contrary to his command We may learn a Point of Christian Wisdom to be practised by us which is not only to refrain that which is evil and unlawful but also to shun and take heed of the very occasions of evil whereby we are in danger to be tempted allured or drawn to do that which is unfit and unlawful for us as to shun the society and company of the wicked and profane to hate the Garment spotted with the Flesh Jude ver 23. Prov. 23. 20. Be not amongst Wine-bibbers c. Prov. 22. 24. Make no friendship with the angry man lest thou learn his wayes c. Come not in such places where we shall have occasions to draw and tempt us to evil and to do contrary to Christ's Commandment c. Be careful to shun all occasions of sin especially of such sins as we are most in danger of c. If thou be in danger of being tempted to the sin of Unchastity make a Covenant with thy eyes as Job 31. 1. and take heed of society with such as are of unchast or wanton behaviour Prov. 5. 8. Come not nigh the House of the strange Woman The not practising of this wisdom in shunning the occasions is one cause that many fall so often dangerously yea after they have repented or made shew of it yet return to their vomit because there is no care to shun occasions of those sins they have been given unto Mark 8. 27. And Jesus went out and his Disciples into the Towns of Cesarea Philippi and by the way he asked May 15. 1625. his Disciples c. HAving finished the fourth principal part of this Chapter touching the Miracle wrought in restoring a blind man unto his sight near to the Town of Bethsaida Now we are come unto the fifth part in which the Evangelist recordeth unto us a special Conference which our Saviour had with his Disciples by the way as he journeyed to the Towns of Cesarea Philippi touching the opinion and perswasion which the common People and themselves had of his Person This is set down from this 27. to Ver. 31. Where consider four things 1. The Occasion of this Conference Our Saviour's going forth with his Disciples to the Towns of Cesarea Philippi 2. The place where he had this Conference with them It was by the way as they travelled thither 3. The Conference it self consisting of two parts 1. A two-fold Question or Demand of our Saviour to his Disciples touching himself or his Person 1. What was the Common People's Opinion of Him Whom do men say that I am 2. What was their own perswasion Ver. 29. Whom say ye that I am 2. The Answer of his Disciples to this two-fold demand To the former they answer That some of the People held him to be John Baptist some to be
mervail if such ignorant People hold many gross Errours and absurd Opinions contrary to the Word of God no mervail if they have many superstitious and popish conceipts from which they cannot be weaned so long as they live in gross Ignorance of the Scriptures by the Knowledge where of their minds should be enlightned to see and discern such Errours that they might avoid them Use 3 Use 3. Teacheth us what to do if we would be kept and preserved from Errours and corrupt Opinions in Religion Labour for sound knowledge in the Scriptures which are the onely perfect rule and direction to lead us into all truth and to discover Errours to us and so to keep us from being seduced by them c. To this end come duly to the publick Ministry attending upon it on all occasions search the Scriptures also daily in private Joh. 5. 39. and pray unto God to open our Understandings c. See Luke 24. 45. Mark 8. 29 30. And he said unto them But whom say ye that I am c May 29. 1625. OF our Saviour's first Question moved to his Disciples touching the Opinions which others held of Him ye have heard and of their Answer thereunto Now followeth his second Demand touching their own Opinion and Perswasion But whom say ye that I am And their Answer to it Peter answered Thou art the Christ Having before examined them touching the erroneous Opinions of the People and they having told him what the People held of him He doth not here rest but further questioneth with them about their Faith and Perswasion of Him thereby implying that although it was good for them to take notice what others held of Him yet that they were not to rest therein but to look chiefly to themselves and their own Faith touching his Person In the word Ye there is an Emphasis q. d. True it is that others do hold such erroneous Opinions of me That I am either John Baptist risen or Elias c. But this is nothing to you who have had better means to know me and to be grounded in the true Faith of my Person Therefore let me know what Ye say c. ye that are my Disciples and Followers and so have been for a good time hitherto living and conversing with me hearing my Doctrine seeing my Miracles c. Observ 1 Observ 1. Here is a good ground and warrant for the use and practice of Catechising that is of instructing those of our Charge by way of examination and questioning with them in points of Christian Religion and requiring Answers of them Our Saviour here did examine his Disciples and catechise them in a main point of Religion touching his Person what they did believe concerning Him This teacheth the necessity and profitablenesse of this exercise of Catechising those of our Charge by examining or asking questions of them in matters of Religion especially in the main and fundamentall points of it See then how fit for all that have charge of others Souls diligently and constantly to use this kind of instruction and teaching of those of their charge by examining or asking Questions and requiring Answers of them in the main and most necessary points of Christian Religion For Ministers to use this kind of Catechising and Instruction of their People especially of the ignoranter sort by demanding Questions and requiring and hearing their Answers touching the Knowledge and Faith which they have in the grounds of Christian Religion and that both in publick and private as occasion is offered Touching publick Catechising by Ministers in the Congregation it is a most antient exercise used in all Ages of the Church as might be further shewed but I will not here insist upon it Touching private Examining and Catechising by Question c. it is also very profitable to be used by Ministers as occasion is offered Acts 8. 30. Philip did question with the Eunuch about the meaning of a speciall place of Scripture which he was reading privately as he rode in his Chariot Neither is this Exercise of private Examining and Catechising those of our charge to be used onely by Ministers of the Word but also by all that have charge of others Soul as by Parents and Masters of Families c. Deut. 6. 7. Thou shalt teach these words diligently to or whet them upon thy Children c. This cannot be better done than by often examining them touching the knowledge they have of the Word of God and taking occasion thereby further and further to instruct them The Houses of antient Christians in the Apostles times were called Churches because they had such Religious Exercises used in them as were used in the solemn Meetings of the Church among which Catechising was one Vse Use To commend to us the diligent and constant practice of this exercise of Catechising and examining those of our charge in the main Points of Christian Religion and to stir us hereunto Ministers to use this exercise both in publick and private as occasion is offered So Parents and Masters of Families to set apart some time to perform this Duty in their private Houses to examine and ask questions of their Children and Servants touching grounds of Religion c. This is a very profitable course both for the grounding of your Children and Servants in the knowledge of Christian Religion as also to stir them up to labour more and more for further growth therein by discovering their wants and weakness of knowledge unto them Observ 2 Observ 2. That in matters of Religion we are not to rest or rely upon the Faith or Opinions of others or to tye our selves thereunto but look to this That we our selves do believe and hold the sound Truth agreeable to the Word of God Our Saviour asketh his Disciples not onely what opinions others held of Him but what themselves did believe and were perswaded of in this matter But whom say ye that I am Hab. 2. 4. The just shall live by his Faith that is by his own Faith Every one must have a Faith of his own whereby to believe and be perswaded in himself of the Truth in all matters of Faith and Religion and whereby to rest and rely upon God and the truth of his Word and Promises in all Times and Estates Rom. 14. 5. The Apostle having mentioned the different opinions of Men touching the use of things indifferent concludeth thus Let every one be fully perswaded in his own mind Reason Reason We cannot be justified and saved by the Faith of others but every one must be justified and saved by his own Faith ut suprà Hab. 2. Ergo every one must have a true Faith of his own and in himself See Rom. 1. 12. Vse 1 Vse 1. To confute the Popish Doctrine of implicit Faith that it is sufficient to Salvation to believe as the Church believeth though a man have no particular Knowledge or distinct Faith of his own This Faith is commended and justified by
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
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
used to reform it in them and to work Faith In that Christ himself had so long lived and conversed with them and exercised his ministery among them implyed in these words How long shall I be with you 2. By his great patience and long-suffering towards them How long shall I suffer you Touching the three first Points ye have heard already Now followeth the fourth The sin for which our Saviour reproveth the father of the possessed son and of his own Disciples and especially the Scribes and Pharisees viz. The sin of unbelief He calls them a faithless Generation The meaning before shewed Observ 1 Observ 1. That unbelief in Christ and in his Word and Doctrine is no small sin but hainous and grievous This appeareth in that our Saviour here so sharply reproveth this sin in the father of the possessed child and in his own Disciples and especially in the Scribes and Pharisees crying out against them for the same O faithlesse Generation Rev. 21. 8. Unbelievers are reckoned amongst notorious Offenders as with the abominable and Murderers and Whoremongers Sorcerers c. Heb. 3. 12. Take heed lest there be in any an evil heart of unbelief c. This is one main sin which makes an evil heart Reas 1 Reas 1. It is a sin very dishonourable to God and unto Christ for by it men call the truth of God into question and make him a lyar 1 Joh. 5. 10. He that believeth not God hath made him a lyar because he believeth not the Record which God gave of his Son Reas 2 Reas â—2 It is a sin very hurtfull and dangerous to the persons that live in it And that two wayes 1. It hindreth and keepeth many blessings and good things both Spirituall and Temporall from them which otherwise they might enjoy It hinders them from the pardon of their sins in Christ and from God's favour from inward peace of conscience c. So also from many blessings of this Life yea God's Children It kept Moses and Aaron with many others of the People of Israel from entring into the promised Land of Canaan Heb. 2. 10. They could not enter in because of unbelief So it hindred the father of this child from the benefit of having his son dispossessed of the Devil 2. It provoketh the Lord to bring on them many and grievous Judgments yea layeth them open to all Judgments of God both Temporall and Eternall For so long as they do not believe in Christ they cannot have their sin forgiven but remain in the guilt of them and so are lyable to all Judgments of God Joh. 3. 36. He that believeth not in the Son shall not see Life but the Wrath of God abideth on him Mark 16. 16. He that believeth not shall be damned And Revel 21. 8. Vnbelievers shall have part in the Lake c. Now there are two kinds or degrees of Unbelief 1. That which is in the wicked and unregenerate who are wholly destitute of Faith and in whose hearts unbelief reigneth and beareth sway excluding all true Faith Such was the unbelief of the Scribes and Pharisees and other wicked Jews here reproved so sharply by our Saviour 2. That which is in the Saints and Children of God after their Calling and Regeneration who though they have some measure of Faith yet it is mingled with the contrary sin of unbelief which they resist and strive against and so it is no reigning sin but a sin of infirmity in them A weakness of Faith rather then a want of it Such was the unbelief of the father of this possessed child and of Christ's own Disciples at this time for which our Saviour also taxeth them in this Reproof Now although both these kinds of unbelief are in themselves great and grievous sins yet the first kind is the most grievous and dangerous and therefore of that I speak principally in this place Vse 1 Vse 1. Terrour to such as are guilty of this sin of unbelief and do live in it suffering it to reign and bear sway in their hearts being void of all true Faith in Christ and in his Word having no Faith at all whereby either to believe in Christ and to rest on him for Salvation or to believe and apply unto themselves his Word and Doctrine Many such there be As 1. Ignorant persons having no sound knowledge of Christ or of his Word and Doctrine but being grosly ignorant and to seek in the very first grounds of Christian Religion impossible it is that these should have any true Faith in Christ or in his Word for knowledge is the ground of Faith So long therefore as ignorance reigns in them Unbelieving must needs reign in them 2. All profane and wicked persons who live in gross and notorious sins unrepented of as swearing profanation of the Sabbath contempt of God's Worship and Ordinances Drunkenness Covetousness c. where such sins reign there unbelief must needs reign for Faith and wicked Life cannot stand together Therefore although such persons do profess never so much that they know God and believe in Christ and his Word yet in their works they deny him being abominable and disobedient c. Tit. 1. 16. 3. All close and formall Hypocrites who have a kind of temporary Faith whereby they do in some sort believe and perswade themselves That Christ is their Saviour that the Word of Christ is true and that the Promises of the Gospel do belong to them that they shall be partakers of eternal Life c. But this is not rue or sound Faith grounded on the Word of God or wrought in them by the Ministery of the same but a carnall presumption or vain imagination taken up of themselves with which they delude their own Souls So that these also are to be reckoned in the number of Unbelievers Now fearfull is the state and condition of all these sorts of Unbelievers for they live in a most hainous and grievous sin highly dishonourable to God and most hurtful and dangerous to themselves hindring and depriving them of those blessings both Spirituall and Temporall which the Lord hath promised to his Children and laying them open to the Wrath and Judgments of God both in this Life and after this Life Let all such think of this who have hitherto lived in this fearfull and damnable sin of Unbelief and let it move them speedily to repent of this hainous and grievous sin labouring to come out of it and using all means to have the Grace of true Faith wrought in them especially to come duly to the publike Ministery of the Word c. Vse 2 Use 2. See how much they are bound to be thankfull unto God in whose hearts he hath begun the work of Faith The more fearfull and dangerous the sin of Unblief is the more excellent and pretious is the Grace of Faith Therefore called precious Faith 2 Pet. 1. 1. yea said to be much more precious then Gold 1 Pet. 1. 7. Let this stirr up
from the beginning Rev. 9. 11. called Abaddon and Apollyâ—n which signifieth a Destroyer much more true of the Devil This deadly malice he sheweth both against the Bodies and Souls of men seeking the utter destruction of both 1. He seeks to destroy and murder the bodies of men by temporal or bodily death so far as God doth permit and suffer him as here he did to this Child and to Job's Children and Servants Job 1. 2. He seeks also and that principally the eternal Destruction of mens Souls and Bodies together in Hell He seeks nothing so much to cast their bodies into the Fire or Water to burn or drown them as he doth to cast both their bodies and souls into the fire and pit of Hell there to be burned and drowned everlastingly And this he doth by his wicked and sinful suggestions and temptations labouring continually to entise men unto sin and so to bring them to eternal destruction 1 Pet. 5. 8. As a roaring Lion c. He is called The Tempter 1 Thes 3. 5. Use 1 Use 1. See what cause there is for us to be watchful at all times against this our deadly Enemy the Devil and against his Temptations walking circumspectly in all our wayes and carefully looking to our selves that we give him not the least advantage to tempt and draw us to sin and so to the destruction of our Soul and Bodies The more he seeketh to do this the more watchful must we be over our selves the more wary of giving him any advantage against us Ephes 4. 27. Give not place to the Devill that is Give him no advantage or occasion to draw us to sin by his Temptations which may be done many wayes as by yielding to the first motions of any sin arising in our hearts and not resisting them at first or by casting our selves upon the occasions of sin as evil Company Idleness c. or by negligence in good Duries or by loosnesse in our outward Carriage thereby discovering the inward Corruptions of our hearts and so laying our selves open to Satan our deadly Enemy All these take heed of and look to thy self in all thy wayes that thou give no advantage to the Tempter to tempt thee to sin and so to murder and devour thy Soul as he desireth and seeketh by all means and at all times and at all places He goeth about as a roaring Lion Therefore look to him and to thy self and all thy wayes especially to thy heart that thou keep it with all diligence as Solomon exhorteth in the Proverbs See thou be daily armed against him with Faith Prayer the Word of God c. If thou didst certainly know that thou hast an Enemy which did seek thy bodily life and did ly in wait secretly to murder thee How wary and fearful would it make thee to be where thou becomest how thou caâ—â—iest thy self thou wouldst carry some weapon about thee c. How much more cause hast thou to walk circumspectly at all times in all places seeing it is so certain that Satan the deadly Enemy of thy Soul and Body lyeth in wait continually to tempt thee to sin and so to devoure thy Soul in eternal destruction See 1 Pet. 5. 8. Use 2 Use 2. This should teach us not to hearken or yield to the faire or friendly perswasions of Satan whereby he eâ—tiseth us to sin under pretence of good Will as he did to our first Parents by suggesting to our minds the Profit Pleasure or Content which sin will bring to us For whatsoever he pretend the Truth is he doth intend nothing else but the devouring of our Souls He is a Liar and a Murderer from the beginning Therefore trust him not though he seem to speak never so faire to thy heart c. See in Ver. 23. of the first Chapter Use 3 Use 3. See what cause there is for us daily to commit our selvs and such as belong to us unto God's special Protection by Prayer that he may keep us from the power and malice of this our deadly Enemy which daily goeth about and laboureth to destroy and Murder our Souls and Bodies Observ 2 Observ 2. Though the Devil had often cast this Child into the Fire and Water desiring and seeking to destroy it yet it appears that he could never do it the Lord restraining his Power and preserving the Child from destruction Hence we learn that although the Devil's Power and Malice against Mankind be very great yet it is limited and restrained by the over-ruling Power of God so as he cannot do so much hurt as he desireth but so much only as the Lord suffereth him See before Chap. 5. ver 12. Vse 1 Use 1. To comfort the Godly against the malice and power of Satan c. See before the 12th Verse of Chap. 5. Vse 2 Use 2. This should also cause us to bless God for his Goodness and Mercy in curbing and restraining the Power and Malice of Satan that he cannot do us so much hurt and mischief as he would If he might have his Will he would not suffer us or ours to live an hour but would use some means to murder us and to destroy our Bodies he would devour our Souls c. How then are we bound to God for restraining his power See Chap. 1. 23. Now followeth the third part of the Answer of the Father unto Christ's Question or Demand viz. The renewing of his former sute unto Christ for his Son that he would shew mercy on him and help him out of that misery But if thou canst do anything c. Having further declared and laid open unto Christ the misery of his Child in that the Devil had so often cast him into the Fire and Water c. Now suddainly he breaketh off all further discourse touching that matter as being tedious and grievous to him to speak or think of and as one that was impatient of further delay and desirous to have his Son speedily healed if it might be he now takes occasion to renew his earnest Sute and Prayer unto Christ saying But if thou canst do any thing c. Now in that he speaketh thus doubtfully touching Christ's Power If thou canst c. this was out of the Weakness of Faith For although he was not quite destitute of Faith but had some Seed thereof sowen in his heart by which he did in some measure believe and had some perswasion of Christ's Power and Ability to help his Child for otherwise he would never have brought his Child to him nor made any sute at all to him to cast the Devil out of him yet notwithstanding it appeareth by these words as also by that which followeth Ver. 24. that this his Faith was as yet very weak and feeble being joyned with much doubting and wavering Quest Quest What was the Cause or Occasion of this Weakness of Faith and doubtfulness in him touching the Power of Christ Answ Answ There might be sundry occasions of it As
such as are lawfull and our liberty yea our life c. All or any of these must be forsaken if God call us to it Reas 1 Reas 1. We are to love God above all things even with our whole Soul and strength Deut. 6. 5. and Matth. 10. 37. He that loveth Father or Mother more then me is not worthy of me c. Therefore we are to part with things most dear to us when God calleth us so to do Reas 2 Reas 2. The Saints of God have done this before us upon the calling of God as Abraham left his Countrey and his kindred when God required him so to do Gen. 12. and went out he knew not whither Hebr. 11. 8. Job was content to part with all he had though never so dear to him in this World not onely with his goods and substance but with his children when God took them away Onely his Wife and some other friends were left unto him who yet were rather crosses than comforts to him in his misery The Apostles being called of Christ to follow him forsook their former friends and goods c. as we heard in the former verse Matth. 4. 22. The sons of Zebedee left not onely their Ship and Nets but their Father in the Ship The blessed Martyrs of ancient and latter times being called of God to suffer for Christs cause and the Gospells were content to part with the things most dear to them in this World as their Goods Friends Parents Children Liberty Lives The same must every Christian do in like case Reas 3 Reas 3. With this condition we possess and enjoy those things which are dear to us in this World viz. to part with them when God doth call us hereunto We are not absolute owners of our Goods Friends c. but Tenants at will c. Therefore we must be content to part with them when God calls us to it Quest Quest. When doth God call us to forsake the things that are most dear to us in this World Answ Answ There are two times in which he calls us to it 1. In our life time 2. At the hour of death Of the first In our life time God calls us to do this in these cases 1. When he takes from us such things as are dear to us as our Goods Friends c. either immediately by his own hand or else by means For example when he takes from us our worldly goods and substance or any part of it either by his own immediate hand or otherwise by means as by Thieves and Robbers or by fire or water c. or other casualties happening to us in our outward estate as he did to Job Then it is our duty willingly to forsake and part with those things which the Lord doth thus take from us as Job did Heb. 11. 34. So when God takes from us our friends by death as Parents Children Wife c. or otherwise doth separate them from us we ought willingly to part with them It is reported of Luther that when a daughter of his was sick c. he should say thus Lord thou knowest that I love this Child yet if thou wilt take her I am ready to give her thee with both arms 2. Whensoever the glory of God or good of our brethren and of the Church of God requireth us to forsake or part with any of those things which are dear to us in this world Then God calls us to part with them and that willingly For example when there is occasion for us to give of our goods to holy uses as to the poor or to the Church and maintainance of Gods worship In this case God calls us to part with so much of our wealth as is necessary for the present occasion and according to our ability and means c. And this is to honour God with our substance as we are commanded Prov. 3. 9. 3. When we cannot with a good Conscience retain and keep the things that are dear to us in the World as our Goods Friends Children c. but we must either part with them or else make ship-wrack of Conscience as it was with the Martyrs being urged to deny the truth or to yield to Idolatry and Superstition c. In this case God calls us to forsake that is most dear to us Of the second The second time in which God calls us to forsake the things that are dear to us in this World is at the time of our death when we are to leave and go out of this World and consequently to forsake all things in it for as we brought nothing into the World so we can carry nothing with us out of it as the Apostle sayes 1 Tim. 6. 7. The Uses of this Doctrine being the same in effect with those of the second Doctrine or Observations gathered from the former verse See them there set down Mark 10. 29. There is no man that hath left House or Brethren c. Dec. 14. 1628. NOw follow the grounds or motives which moved them to forsake their goods friends c. being for Christ's sake and the Gospells Observ 1 Observ 1. That it is not every forsaking of things dear to us in this World which hath the promise of reward from Christ but onely that which is practised upon the right grounds or motives moving us thereunto Now the principal grounds and motives are such as are here either expressed or implyed by our Saviour As 1. The will and command of God and of Christ calling us to forsake our goods friends c. and requiring us so to do This moved the Apostles to forsake their Nets and Ship and their Father c. Matth. 4. 2. The love we bear to Christ and desire of advancing his glory by this means Matth. 10. 39. He that loseth his life for my sake shall find it As the Apostle sayes in another case 2 Cor. 5. 14. The love of Christ constraineth us c. So here 3. The love we bear to the Gospel of Christ and desire of maintaining the truth and credit thereof Mark 8. 35. Whosoever shall lose his life for my sake and the Gospells the same shall save it Use 1 Use 1. See what to judg of such as forsake things dear to them in the World as Goods Friends Liberty Life upon other false grounds and motives These are to look for no reward from Christ As 1. Popish Monks who renounce all propriety in worldly goods and vow voluntary Poverty upon Opinion of meriting thereby and of attaining to a state of perfection in this life These have their reward as our Saviour saith of the Pharisees in another case 2. Such as riotously mispend their goods and substance to satisfy their lusts and so bring poverty upon themselves and upon such as depend on them Worse than unbelievers 1 Tim. 5. 8. 3. Such as are content to part with goods friends liberty or life in defence of errors and heretical opinions as Donatists Papists