appears in that our Saviour threatens that he will be ashamed of such at his second coming Therefore Paul gives special warning to Timothy to take heed of this Sin of being ashamed of the testimony of the Lord that is of the Profession and Preaching of the Gospel before men 2 Tim. 1. 8. Be not thou ashamed c. This was the sin of Nicodemus that he was ashamed to profess Christ openly before men and therefore he came to him in the night lest he should be seen Joh. 3. 2. It was also the Sin of those Rulers mentioned Joh. 12. 42. who believed on Christ but durst not confess him lest they should be shamed by being put out of the Synagogue For they loved the praise of men c. and this is there noted as a great fault and sin in them Reas 1 Reas 1. To make outward profession of Christ and his Word before men is a especial duty required of all Christians as we have before heard Therefore to be ashamed to do it is a great sin Reas 2 Reas 2. It is a great dishonour to Christ and disgrace to his Word and Doctrine for any to be ashamed of professing Him or his Word before Men and consequently a great sin As for a Souldier to be ashamed of his Captains or a Servant of his Master c. Use 1 Vse 1. To reprove such as are guilty of this sin of being ashamed of professing Christ or his Word before Men Some are afraid they shall be mocked or counted Puritans c. No small or leight sin but hainous Our Saviour threatens to be ashamed of such at the Day of Judgment This sin alone therefore is enough to condemn a man at that Day if it be not repented of Such also are reproved here who are ashamed to give accompt of Faith being required by such as have Authority over them as by Pastors Parents c. Such of younger sort who are ashamed to answer questions of Carechism c. Such also as are ashamed to pray read conferr of the Scriptures before others c. Use 2 Vse 2. For admonition to take heed of this great sin of being ashamed of Christ and his Word before Men. Let not fear of worldly shame hinder us in this Duty of professing Christ and the Gospel of Christ before Men when we are called so to do Be content to suffer any shame or disgrace in the World rather then deny Christ or not confess Him and his Truth c. Remedies against this Sin 1. Consider the dignity and excellency of Christ and of his Word how worthy they are to be professed by us The dignity of Christ in that he is the Son of God and true Messiah our onely Saviour and Redeemer c. The dignity of the Word of Christ in that it is the onely Word of Life and Doctrine of Salvation c. Therefore it is no shame but a great honour to be a professour of Christ and of the Gospel If it be an honour for the Servant of some Noble man or Prince to profess his Master's name much more for a Christian c. Paul Gloryed in the Cross of Christ Gal. 6. 14. that is in the profession of Christ Crucified And he often calls himself a Servant of Jesus Christ 2. Look at the examples of the Saints and Faithful who have not been ashamed of professing Christ and his Word before men when they were called to it Paul Rom. 1. 16. I am not ashamed of the Gospel c. David Psal 119. 46. not ashamed to speak of God's Testimonies before Kings The Martrys were not ashamed to confesse Christ and his Truth before their Adversaries These we must imitate not being ashamed to profess Christ and his Word yea to suffer for this profession if need be 1 Pet. 4. 16. If any suffer as a Christian let him not be ashamed but Glorifie God in this behalf 3. Consider that Christ our Saviour was not ashamed to dye and suffer the wrath of God and cursed Death of the Crosse for our sins Hebr. 12. 2. He endured the Cross despising the shame c. Therefore we are not to be ashamed to confesse Him and his Truth though with hazzard of Life c. Despise all shame that may be cast on us for the Name of Christ 4. The Wicked are not ashamed to commit sin they are not ashamed to deny and dishonour Christ and his Truth Esay 3. 9. They declare their sins and hide them not c. And shall we be ashamed of professing Christ and his Truth both by Word and Deed c 5. Lastly Consider the danger of being ashamed to confesse Christ or his Truth He will be ashamed of such at his second coming c. But of this afterward Mark 8. 38. Whosoever therefore shall be ashamed of Me c. Febr. 5. 1625. NOW followeth the occasion of this sin of being ashamed of Christ c. The profane and wicked People or Persons amongst which they lived Described by a twofold property or attribute 1. Adulterous Generation 2. Sinfull The meaning In this Adulterous Generation c. Or amongst this Adulterous Generation He seemeth principally to understand the wicked Nation of the Jews as they were at that Time especially the Scribes and Pharisees with such other who were greatest Enemies of Christ and the Gospel The more probable because he had before called them thus Matth. 12. 39. An evil and adulterous Generation seeketh a Sign c. So the words contain a sharp reproof of the Jews indirectly yet this is further to be extended to all other profane and wicked Nations or People amongst which the Disciples of Christ or any other good Christians should live at any Time Generation Put here for a Naturall Stock Progeny or Posterity Adulterous Generation That is a degenerate spurious or bastardly Brood or Progeny such as were not the true and lawfull Posterity of those whose Posterity they professed and boasted themselves to be that is to say of Abraham Israel and the other Patriarchs and Fathers in the old Testament Joh. 8. 39. They boasted That Abraham was their Father Therefore our Saviour here to convince their Hypocrisie calls them an Adulterous Generation that is a bastardly Brood to shew That although they were by natural Birth descended of Abraham and the other holy Fathers yet they were not the true and lawful Posterity of those Ancestors in regard of spirituall Birth because they did not walk in the steps of the Faith of Abraham and the Fathers but were Unbelievers neither did they do the Works of Abraham that is they lived not holily and uprightly as he did but profanely and wickedly therefore he calls them a sinfull Generation So Joh. 8. 39. If ye were Abrahams Children ye would do the Works of Abraham And he does not call them Adulterous Children but an Adulterous and sinfull Generation implying that not onely themselves but their next and immediate Parents and Ancestors were degenerated
some sort partake in that honour in that they are his Brethren So it is with all faithful Christians Christ Jesus their eldest Brother being advanced to great Dignity they all do in some degree partake with him in his honour and dignity in that they are his Brethren See then the Dignity of good Christians well may such be called the excellent of the earth Psal 16. 3. What though thou be scorned reproached despised in the World Let this comfort thee If thou be a Believer in Christ thou hast honour enough in that Christ Jesus the Son of God who is more excellent than the Angels is thy eldest Brother thy Husband thy Head Use 3 Vse 3. See how honourable a thing it is to be a Professor of Christ and of his Religion and Gospel If it be an honour to bear the cognisance or to wear the cloath of some Noble man or Prince How much greater Dignity is it to bear the name of Christ being baptized into it and to make Profession of his Word Be not then ashamed of this Profession before men See Luke 9. 26. Imitate the Martyrs in professing and confessing Christ and his Truth boldly even to the Death Vse 4 Vse 4. Seeing Christ is so worthy a Person let us accompt it our honour to serve him it is an honour to do service to an earthly Prince Let us esteem it our greatest honour that we are admitted of Christ Jesus the King of Kings to do him service to hear his Word to pray to him to praise his name c. Rejoice and glory in this that thou art called to perform these excellent services to Christ and shew thy readiness to perform them upon all occasions Think how unworthy thou art to perform such great and excellent services as these are unto Christ seeing John Baptist thought himself unworthy of so mean a service as to unloose the latchet of Christ's shoo So Luke 7. The woman wiped Christ's feet with the haire of her head John counted this an honourable service How much more honourable a service is it to hear the Word of Christ preached to thee to speak to him in Prayer to partake in his Sacrament c. Wouldst thou be willing to unloose Christ's shoo if he were now on earth Oh be much more forward to hear him speak to thee out of his Word and to speak to him by thy Prayers to relieve and help his poor Saints c. These are farr more acceptable services to Christ than the unloosing of his shoo Obser 2 Obser 4. I am not worthy c. Here further we learn by the example of John's humility that the Servants of Christ especially his Ministers such as John was must carry a mean opinion and conceipt of themselves and of their own gifts though never so excellent John was a man of extraordinary parts and gifts for it is said Luke 1. 17. that he should go before Christ in the spirit and power of Eliah and yet we see here how he doth abase himself in his own opinion thinking himself unworthy to do the meanest service unto Christ. Thus it must be with all the Servants of Christ they must be low in their own eyes and think humbly of themselves Christ himself teacheth this lesson in special to all his Disciples and Servants Mat. 11. 29. Learn of me that I am lowly in heart c. The same is taught by the Apostle Ephes 4. 2. Col. 3. 12. Especially Ministers of Christ must be humble-minded See the Example of Paul 1 Cor. 15. 9. I am the least of the Apostles not worthy to be called an Apostle c. Use 1 Use 1. This condemns the Pride and haughriness of such Ministers or others who are lifted up so high in a conceipt of their own gifts and good parts thinking themselve to be something in themselves like that proud Pharisee Luke 18. who stood so much upon his own goodness and righteousness But remember that Gal. 6. 3. If any seem to be something when he is nothing he deceiveth himself in his own imagination The fuller the Vessel is of Aire the emptier of good Wine it is So a Christian the fuller he is with self-conceipt of his own goodness holiness c. the more empty he is of Grace and Goodness Vse 2 Use 2. If we would shew our selves to be Christ's Servants labour for true humility and lowliness of mind especially we that are Ministers we must be patterns of humility to others learn this of him our Master Seek lowliness as it is said Zeph. 2. 3. Labour more and more for a sense of our unworthiness of the least of God's favours as Jacob Gen. 32. 10. Mark 1. 8. I indeed have baptized you with water but He shall baptize you with the Holy Ghost August 2. 1618. IN the former verse John Baptist shewed the Dignity of Christ's Person in comparison of his own Person extolling Christ as one mightier than himself and abasing himself as unworthy to do the least service unto him Now in this Verse he setteth forth the Dignity or Excellency of Christ's Office in comparison of his own Office which he executed in and about the Sacrament of Baptism Where he sheweth First The meanness of his own Office in that he onely baptized with Water externally 2ly The excellency and pre-eminence of Christ's Office in that he should baptize them inwardly with the Holy Ghost I have baptized you with Water John's purpose here is not to compare his outward Baptism with the outward Baptism of Christ administred either by himself or his Apostles for as for himself he never baptized any Joh. 4. 2. And as for the Baptism which he commanded his Apostles to administer here is no mention at all of it in this Text neither have the words of this Verse any relation to it But the purpose of John is to compare his Office or Ministry in Baptism with the Office and work of Christ in or about Baptism in that his own Office is to wash the Body with Water but the work of Christ is to cleanse the Soul by the Holy Ghost But he shall baptize you with the Holy Ghost that is by the divine operation and vertue of his Holy Spirit he shall purge your souls and consciences from sin Now from this place the Papists would gather a substantial difference between the Baptism of John and the Baptism of Christ which he commanded his Apostles afterwards to administer For they say that John's Baptism did not remit sins nor was comparable to Christ's Baptism that is the Baptism of the Apostles instituted by Christ but it was onely a preparative to the Baptism of Christ by which alone Grace and Forgiveness of sins was conferred actually See the Rhemists on Matth. 3. 11. and on Mar. 1. 4. But this their Collection is easily confuted For first It is against the scope of the words which is not to shew any substantial difference between the outward Baptism administred by
the Lord c. Under the Law there were many thank-Offrings Thus have the Saints and faithfull ever shewed their thankfullness for blessings received especially David in sundry Psalms There are more Psalms spent in Thanksgiving then in any other Argument Hezekiah Esay 38. 9. Reas Reason Equity it self requireth that we receiving all good things from God for our Souls and Bodies should be thankfull unto him for the same we look for as much at the hands of those to whom we have done any good turn Use 1 Use 1. It reproveth such as are unthankfull for mercies received from God Some scarse take notice of the blessings and favours of God which he dayly bestoweth on them though he renew his mercies every Morning yet they think not seriously of them How great a Dishonour is this to God so little to regard his mercies A mortall man takes it ill if we take no notice of his kindnesses and will not God much more Others if they take notice or think of Gods mercies yet have not Hearts or mouthes to yield him true praise for the same They may perhaps use some formall words of Thanksgiving but it is onely a lip-labour their hearts are not affected with feeling of Gods Mercies nor with true desire of glorifying him for them So to give thanks is to take Gods Name in Vain Use 2 Vse 2. Labour to shew true thankfullness to God for all blessings Spirituall and Temporall which we have received and do dayly receive from him Hypocrites will sometimes pray to God for the things which they want but they are not so forward to shew thankfullness for blessings received let us make Conscience of this as well as of the other This thankfulness must be 1. Inward in the heart which must be affected with a true feeling of God's love and goodnesse manifested in his blessings bestowed on us with an earnest desire of glorifying him 2. Outwardly expressed and that two wayes 1. In Word and Tongue praising God sacrificing to him the Calves of our lips Hos 14. 2. and Heb. 13. 15. By him let us offer the Sacrifice of Praise to God continually that is the fruit of our lips giving thanks to his Name Thus David professeth that he would praise God with his tongue and lips 2. Our thankfulnesse must outwardly be shewed in our Life and Conversation and that two wayes 1. By our conscionable obedience yielded to the Will of God and to all this Commandements Psal 50. 23. 2. By using those Blessings which he bestoweth on us to his Glory honouring him with them Prov. 3. 9. Motives to this Duty of thankfulnesse to God 1. It is a Duty very pleasing and acceptable to the Lord He accompts it as a speciall honour done to him Psal 50. the last Ver. He that offereth Praise glorifieth me See 1 Thes 5. 18. 2. Consider our unworthinesse of the least Blessing which we receive Herein Jacob is a pattern to us Gen. 32. 10. 3. Consider the worth and excellency of those Blessings which we enjoy from the hand of God For example think but of one benefit namely The forgivenesse of our Sins how excellent is it That alone makes a man happy Psal 32. 1. and the want of it makes him miserable c. 4. It is all that we can render to God for his benefits Psal 116. 12. Therefore we should be the more carefull of this Duty It followeth For a Testimony unto them To testifie to the whole order of the Priests that thou art Miraculously cleansed by Divine Power that so they seeing this Miracle may either acknowledge me to be the Son of God and true Messiah or else be left unexcusable if they deny it Observ 2 Observ 2. Hence gather That the Miracles of Christ were as so many Witnesses to testifie and prove unto the World the truth of his God-head and that he was the true Messiah But this Point hath bin more then once spoken of before in handling this Chapter Ver. 45. But he went out and began to publish it c. Notwithstanding the straight charge given him to the contrary he reported the Miracle abroad openly and commonly as the words here used do imply Quest Quest Whether did he well in divulging the matter thus Answ Answ It is likely his intention was good that by this means he might set forth Christ's Glory who had wrought this Miracle and that he might also shew his thankfulnesse for the benefit of health received but yet it was a fault in him thus to publish and blaze abroad the Miracle because our Saviour commanded him the contrary and whatsoever is contrary to Christ's Commandement must needs be evil and sinfull Observ 1 Observ 1. See here the great corruption of our Nature causing us to be most apt and forward to do those things which the Lord doth most straightly forbid us The more our Saviour forbad this Leper to publish the Miracle the more apt and forward was he to blaze it abroad Rom. 7. 8. Paul saith That Sin taking occasion by the Commandement wrought in him all manner of concupiscence c. and Ver. 13. Sin by the Commandement becomes exceeding sinfull The corruption of man's 〈◊〉 is in this respect like unto a great Flood of Waters which if it be stopped and 〈◊〉 up striveth the more violently to break out or not unlike a wild or untamed Horse who the more he is curbed and held in with the Bridle the more he rageth and striveth to break loose Lot's Wife straightly forbid to look back to Sodom yet looked back Gen. 19. The Israelites straitly forbidden all Idolatry yet were much given to it Use 1 Vse 1. To humble us in the sight and feeling of this our vile and corrupt Nature which of itself is so apt to rebell and make restance against the Will and Commandement of God Rom. 8. 7. The Wisdom of the Flesh is Enmity against God for it is not subject to the Law of God neither indeed can be The best of us have a spice of this rebellion in us let us take notice of it and bewail it in our selves we are here like to little Children c. Experience shews us how apt many are to do things most plainly forbidden in the Word of God Use 2 Vse 2. Labour daily in the mortifying of this our corrupt Nature which makes us so prone to rebell against the Will of God and pray unto God to subdue this rebelliousnesse of our nature by the power of his Spirit and to make us pliable and yielding to his Will and Commandement in all things which he injoyneth us to do or to leave undone Observ 2 Observ 2. In that this Leper sinned against the Commandement of Christ in doing that which he forbad him though he did it with a good intention to honour Christ Hence we may learn That it is a sinne against God to do any thing contrary to his revealed Will and Commandement though it be done with ne-never so good
Hearers resembled by the second sort of ground which is the stony ground and these go beyond the former sort for they onely heard and understood it in their minds but these are also affected in heart with the Doctrine in some degree and measure receiving it with gladness but yet because it doth not throughly and effectually enter into their hearts so as to be truly rooted in them therefore they do not hold out in their good affection to the Word but in time of trouble and Persecution arising for the Word do revolt and fall away from their first Profession And this sort of hearers may be called the inconstant or temporary hearers because though they begin well in shewing some affection to the Word for a time yet they continue not therein And these are fitly compared to stony ground where seed is sowen and that chiefly in two respects 1. As stony ground hath some little earth or mould in which the seed sowen taketh some shallow rooting and therefore springeth up quickly so these Hearers though their hearts be very stony and much hardned in sin yet not so hard but there is some degree of goodness in them and some softness and pliableness to the Word which maketh them to be in some measure affected with hearing it and to give it some shallow entrance and that very soon upon the hearing of it 2. As seed sown in stony ground though it have some shallow rooting and do suddenly spring up and make a good shew a while yet being not rooted deep enough is not able long to endure the heat of the Sun but is at length scorched and withereth So these temporary hearers though they give the Word some shallow entrance into their Hearts at first being affected with it and do for a while make a fair shew of profiting by it and of giving true entertainment to it yet because the Word is not rooted deep enough in their Hearts they are not able to indure the heat of Persecution stirred up for the Word but are offended thereat and fall away from their first Affection But to come unto the words of the Text more nearly In them is contained a Description of these temporary Hearers 1. By the things which are commendable and good in them 1. They hear the Word 2. They receive it 3. They receive it with gladness 4. They immediately receive it with gladness 2. They are described by those things which are discommendable and wherein they fail Vers 17. 1. They have no root in themselves 2. They indure but for a time And this latter is proved by the event or issue which falleth out afterward viz. That when trouble ariseth for the Word's sake immediately they are offended Which are sowen on stony ground That is those hearers of the Word who are resembled by the stony ground where seed is sown Immediately So soon as they have heard it Receive it Not onely into their minds and understandings as the former sort of hearers did but into their hearts and Affections in some degree believing the truth of it loving it and rejoycing in it in some measure and for a time Luk. 8. 13. For a while they believe With gladnesse Rejoycing in the Doctrine delivered when they hear and understand the same So much of the Words Observ Observ Here we see that unprofitable Hearers of the Word may go very far in many properties and duties of the profitable hearer and yet be still unprofitable 1. They may be outward hearers for so are all the three sorts of unprofitable Hearers 2. They may understand and conceive the Doctrine taught as the first sort of hearers do as we have before shewed 3. They may in some degree give it entrance into their Hearts by believing it and giving assent to the truth of it and making some kind of Application of it to themselves Luke 8. 13. they are said to believe for a while So Simon Magus Act. 8. 13. believed the Doctrine oâ— Philip they may also be affected in heart with some kind of Love and desire to the Word and with a kind of delight and joy in it So it is here said that these temporary hearers so soon as they have heard do immediately receive the Word with gladness So Mark 6. 20. Herod heard John Baptist gladly And Joh. 5. 35. The Jews for a season were willing to rejoyce in the light of John's Doctrine Hebr. 6. 5. a Reprobate may taste the good Word of God that is feel some kind of sweetness and delight in it 4. He may do this speedily at the first hearing of the Word c. Object Object Most excellent Promises are made in Scripture to such as are in heart affected with joy and delight in the Word Prov. 2. 10. When Wisedome entreth into thy Heart and Knowledg delighteth thy Soul Discretion shall preserve thee Understanding shall keep thee Psal 1. 2. Blessed are such as delight in the Law of God Psal 112. 1. Blessed is the man that delighteth greatly in Gods Commandments Answ Answ Understand these places not of every kind of joy or delight in the Word of God for Herod rejoyced in the Word and yet was not blessed but of a true sound and sincere joy and delight in it But of the sincerity of this joy in the Word and of other sound affections to it and how they differ from counterfeit I shall speak more in the uses of this point unto which now I come Vse 1 Use 1. This being so that unprofitable hearers may go so far in doing many good things and yet be still unprofitable Hence we may gather further that one may go very far in the Profession of Christianity and outward practice of it be almost a Christian with Agrippa and yet be no sound Christian He may go far in a shew of Religion and yet be without the power of Godliness in heart He may come near unto saving Grace and yet never be partaker of it in a word he may be near the Kingdome of Heaven and yet never enter into it See Hebr. 6. 4. how far Reprobates may go in Christianity They may be enlightned and taste of the Heavenly gift and be partakers of the Holy Ghost that is of many excellent gifts of the Spirit they may also taste the good Word of God and the powers of the World to come and yet for all this be in a damnable estate The truth is men may go so far in a shew of Christianity as not onely to deceive others by perswading them to think them better then indeed they are but also to deceive their own hearts being falsly perswaded that they are good Christians when it is nothing so Let this move every one to take heed of deceiving others and himself by a shew of Religion and by a false perswasion that he is in state of saving Grace when he is not so and let it move all to labour for the power of Religion in their hearts and for sound
or for the just condemnation of the wicked and reprobate All such things though they may be hidden for a time shall at length be made open and manifest in due time that is to say either in this world and before the day of Judgment or else at the day of Judgment 1 Cor. 4. 5. Use 1 Use 1. This is matter of terrour to the wicked and hypocrites who think if they can commit sin closely and secretly so as men take no notice thereof then they are safe and they shall escape shame and punishment Such must know that though men see them not yet God seeth them unto whose eyes all things are naked and open Heb. 4. 13. And though their sins may be kept close for a time yet the time shall come in which they shall be laid open to their everlasting shame and confusion if they repent not of them in time that they may be covered in Christ Let such then repent of their secret sins c. Use 2 Use 2. This admonisheth all to take heed of sinning against God though they may do it never so secretly Remember that Eccles 12. ult God shall bring every work to Judgment with every secret thing whether it be good or whether it be evill And remember also what is here said That there is nothing hid which shall not be manifested c. Though thou mayst for a time keep thy sins close and secret yet canst thou not alwayes keep them so If thou repent not truly of them and so get them to be covered in Christ the time shall come in which they shall be laid open to the view of men and Angels and that to thy everlasting shame and confusion God will discover and lay them open either in this life or after thy death or at the day of Judgment yea thy own conscience shall discover them at that day Revel 20. 12. The Books were opened c. that is the Books of every ones conscience either discovering their sins to them and so accusing them before God or else excusing and acquitting them if they be such as are in Christ purged from the guilt of sin Let every one think often and seriously of this time when the secretest sins of men shall thus be laid open and let it make us fear to sin against God though never so secretly Use 3 Use 3. This also is matter of comfort to the godly in this life And that in two respects 1. It may comfort them against false slanders and accusations and against all wrongs and abuses offered unto them without cause God shall in time clear their uprightness and innocency though it be hid for a time yet it shall in due time be laid open to their praise and glory and to the shame of their adversaries This shall be done either in this life or else at the day of Judgment at which time the Lord will bring to light the hidden things of darkness and will make manifest the counsels of the hearts and then shall every man have praise of God 1 Cor. 4. 5. 2. It ministers comfort to them against all the afflictions and miseries which they many times suffer in this life by reason of which their estate seemeth unto the world to be wretched and miserable But the truth is it is most happy and blessed notwithstanding all the outward miseries of this life For all these turn to their good and to the furtherance of their salvation and so hinder not their happiness but they are blessed in the midst of them and though this their happiness be yet hid yet it shall one day most clearly appear and shine forth Col. 3. 3. Your life is hid with Christ in God When Christ our life shall appear then shall ye also appear with him in glory Verse 23. If any man have ears c. This was spoken of before Verse 9. Mark 4. 24 25. And he said unto them Take heed what you hear With what measure ye mete it shall be measured June 25. 1620. to you And unto you that hear shall more be given For he that hath to him shall be given and he that hath not from him shall be taken even that which he hath OF the two first Parables uttered by our Saviour in this Chapter we have spoken namely the Parable of the sower and the Parable of the Candle Now before the Evangelist doth come to the third Parable he first mentioneth a speciall Admonition or Precept given by our Saviour unto his Disciples touching the right way of hearing the Word And this followeth well upon the Conclusion of the former Parable of the Candle ver 23. In which our Saviour having exhorted all that have ears diligently to hearken to his Doctrine now he sheweth his Disciples what they must do if they would hear his Doctrine aright and profitably namely that they must take diligent heed to the matter of that Doctrine what it is which they hear 1. Consider the duty enjoyned Take heed what you hear 2. A reason to inforce it taken from the fruit and benefit which shall follow if they do diligently mark and attend to the Doctrine delivered This fruit is laid down 1. Generally and more obscurely in this Proverbiall speech With what measure ye mete c. 2. More particularly and plainly in these words And unto you that hear shall more be given And this is further confirmed ver 25. by another Proverbiall sentence For he that hath to him shall be given c. Take heed what you hear Attend diligently to the matter of the Doctrine which I deliver unto you and seriously consider what manner of Doctrine it is even such as is most true Divine and Heavenly Doctr. Doctr. Hence we learn that such as would hear the Word of God aright and so as to profit by hearing must diligently attend to the matter and substance of the Doctrine which is delivered seriously weighing the Divine nature and excellency of it Revel 2. 7. Let him that hath an ear hear what the Spirit saith unto the Churches Let every one hearken diligently to the Doctrine delivered to the Churches and withall seriously consider what Doctrine it is even the Doctrine of God proceeding from his Spirit 2 Tim. 2. 7. Consider what I say c. Reas Reas This attention to the matter and serious consideration of the Divine nature and excellency of the Doctrine is a speciall means to move those that hear it to believe and yield obedience to the Doctrine when they perceive it to be of Divine Authority and of such excellency Vse 1 Vse 1. See by this that such cannot be profitable hearers who take little or no heed to the matter and substance of the Doctrine taught in the publick Ministry yet many such there are who rest onely in the outward sound of the words or in the Eloquence or good voice of the Preacher but never take heed to the matter and substance of the Doctrine nor once seriously consider
being the ordinary and principal means whereby God usually worketh grace in his Elect. 1 Pet. 1. 23. The incorruptible seed of our new birth Rom. 10. 17. Faith cometh by hearing and hearing by the Word of God Gal. 3. 2. Quest Quest Are not the Sacraments a means to work grace in us Answ Answ Touching the Lords Supper that is a Sacrament of confirmation to strengthen and nourish grace in us and not to work grace where it was not before Touching Baptism we grant that it is not onely a seal of grace but also an effectual means by which God doth in the right use of it work grace in such as are partakers of it according to that Tit. 3. 5. We are saved by the washing of the now birth that is by baptism And yet so as we do not tye this effect alwayes to it for in some grace is wrought before Baptism in some at the time of Baptism and in some after Baptism But this makes nothing against that which we have said of the Word preached for in such as are of years of discretion preaching of the Word is the principal means to work grace especially in such as have not grace wrought in them before by means of Baptism Use 1 Use 1. This should stir up Ministers which are as the Lords Husbandmen to be diligent on all occasions to cast this seed of the Word into the ground that is to preach it diligently and frequently to their people in season and out of season Eccles 11. 6. In the morning sowe thy seed and in the evening withhold not thy hand This we must do if we would have the fruit of saving grace to spring and grow up in our people Vse 2 Use 2. To stirr up the people to make high account of this Ordinance of God the publick Ministery of the Word and to be diligent in hearing it If thou wilt have grace to spring and grow in thee thou must desire the seed of the Word to be often cast into thee as into good ground c. So much briefly of the first Point Now followeth the second thing laid down in this Parable namely from whence the Word preached hath vertue and efficacy to work grace not from the Ministers of God which preach it but from God himself This is implyed as I have said Verse 27 28. when it is said That the Husbandman having sowen his seed though he sleep and rise up night and day taking no further thought for it yet it springeth and groweth up by the blessing and providence of God giving vertue both to the seed it self to grow and to the earth to bring it forth Doctr. Doctr. Here then we are taught that the vertue and efficacy of the Word Preached for the working of Grace in the Hearers doth not depend upon the Ministers that Preach it but upon God himself As in the sowing of Seed all that the Husbandman can do is onely to Till the ground and to cast the Seed upon it and then to Harrow it into the ground but he cannot of himself nor by any thing he can do nor by any care that he can further take I say he cannot of himself by any of these means make the seed to spring and grow but he must leave this unto Gods Providence who maketh the Sun to shine on it and the rain to fall on the Earth that the Seed may fructify and grow up even so it is in the Ministry of the Word All that the Minister of God can do is to be diligent in Preaching the Word opening and unfolding the sound Doctrine of it to the People and applying the same unto them by zealous and earnest exhortation admonition reproof c. But he hath not the Hearts of his people in his hands he cannot work upon their Hearts or cause the Word to work upon them to enlighten them to work Faith and Repentance in them c. but it is God alone that must do this by the power of his own Spirit else it will not be done 1 Cor. 3. 6. I have Planted saith Paul Apollo watered but God gave the increase So then neither is he that Planteth any thing neither he that watereth but God that giveth the increase And 1 Cor. 15. 10. I laboured more abundantly than they all yet not I but the Grace of God which was with me that is the power and efficacy of Gods Spirit making his Ministry effectuall Therefore also the Lord promiseth to joyn his Spirit with the Ministry of his Word in the Church to make it effectuall Esay 59. ult Vse 1 Use 1. See by this that we ought not to contemn or refuse the Doctrine of the Word because of the meanness of the person that doth Preach it Though he be of mean place and condition in the World or of mean parts and gifts yet if he be indued with a sufficiency of gifts and have a lawfull calling to the Ministry we are not to contemn his Doctrine nor to refuse to hear and imbrace it so long as he reacheth the truth of God soundly and in profitable manner In this case remember that the efficacy of the Word is from God and not from the person of the Minister and he may if he please and doth sometimes give as great a blessing to the Ministry of a man of mean gifts dealing sincerely in his Ministry as he doth to the Ministry of another that hath greater gifts He that was powerfull in converting the World by the Ministry of the Apostles being but mean persons and some of them unlearned Fishermen at the time of their first Calling his Arm is not shortned but he can still work mightily and marvellously by the Ministry of mean persons Vse 2 Use 2. This may teach faithfull Ministers not to be discouraged or troubled at it nor too much to vex and grieve their minds at it though they have faithfully laboured in the Ministry and yet see not in their people such good fruits of their pains as are answerable to their desire and expectation Here we must remember that though we be called to Preach the Word yet it is not in us to make it effectuall to work Grace further then the Lord gives a blessing to our pains and accompanyeth the outward Teaching with the inward operation of his Spirit He that Planteth and watereth is nothing but God which onely giveth the increase Faithfull Ministers are but the Lords Husbandmen they are to cast the seed of the Word into the Ground that is to open and apply the Doctrine of it to the Hearers by Preaching but they cannot of themselves make this Seed to spring and grow up in them that is to bring forth the fruit of saving Grace in them This God alone can do by the powerfull work of his Spirit joyned with the outward Ministry Here then a Faithfull Minister is to do as the Husbandman useth to do When he hath sowed his Seed and Harrowed it into the ground he
they may be the more settled in the Truth And this also shews withall how good and profitable it is for Christians to read not onely the Scriptures though principally them but also other holy Treatises made and set forth by Learned and Judicious Divines and Teachers of the Church that in their Writings they may see their consent in Doctrine and so be the more firmly established in the truth of it Observ 3 Observ 3. Further In that our Saviour sent forth the Apostles two and two together that they might be a mutual help and comfort one to another We may observe the great good and benefit that is in humane society and fellowship of Christians together in that it is a means of affording mutuall help comfort and encouragement one to another in good Duties Eccles 4. 9. Two are better then one For if they fall the one will lift up his fellow But woe to him that is alone when he falleth for he hath not another to help him up c. 1 Pet. 2. 17. Love the brotherhood or brotherly fellowship Act. 2. 44. The Christians in the Primitive Church had fellowship together Vse 1 Use 1. This condemneth the practise of Popish Eremites who separate themselves from humane society to live alone under pretence of being more free for heavenly contemplation and for the service of God but by this means they deprive themselves of the help and comfort of humane society and separate themselves from the outward fellowship and communion of the Saints contrary to the Ordinance of God and the practise of good Christians in all Ages of the Church Use 2 Use 2. Let us every one esteem well of humane society and take the benefit of it as occasion is offered especially desire the fellowship of the Saints that by it we may be encouraged in good duties and comforted also in our distresses Heb. 10. 24. Let us consider one another to provoke unto love and to good works How can we do this if we refuse to come in company with our Brethren and fellow Christians as occasion is offered So much of the manner of sending forth the Apostles Two and two Now to speak of our Saviour's qualifying or furnishing them with the gift of Miracles for the better discharge of their weighty Embassage He gave them power over unclean spirits That is he gave them the extrordinary gift of working Miracles Casting out Devils being one principal kind of Miracles is here named for all other kinds as healing the sick cleansing Lepers raising the dead Matth. 10. 8. Quest Quest Why did our Saviour confer this power of working Miracles upon the Apostles Answ Answ This was necessary in two respects 1. To procure reverence to their persons being otherwise men of mean outward condition in the world unlearned Fishermen and such like therefore they would have been lyable to contempt if they had not been qualified and indued with this rare gift of Miracles 2. Principally it was necessary for the confirming and sealing of the Divine truth of that Doctrine which they were to preach and to win credit and authority unto it For the Doctrine of faith in the Messiah now come and exhibited in the flesh being as yet new and strange to the people of the Jews they were hardly moved to imbrace it and therefore the truth and certainty of it was needful to be extraordinarily ratified not only by Christ's own Miracle but also by such as he wrought by his Apostles See Joh. 20. 31. So much in way of clearing the words Observ 1 Observ 1. See here an evident proof of the Godhead and Divine Nature of Christ in that he was able being on earth not only to work Miracles in his own Person but also to confer on his Apostles that extraordinary gift and power of working Miracles in casting out Devils curing uncurable Diseases raising the dead c. This is a manifest argument of his Godhead For as it is proper to God alone to work true Miracles so God alone can give the gift of working them unto men This therefore must more and more confirm our faith in the undoubted truth of Christ's Divine Nature That he is the Son of God and consequently a most Powerfull and All-sufficient Saviour to so many as by true faith lay hold on him unto Salvation Observ 2 Observ 2. We further see here one other priviledg of the Apostles above all other Ministers of the Gospel in that they had the gift and power of working Miracles bestowed on them for the sealing and ratifying of the Doctrine they preached which gift other ordinary Ministers of the Church have not Therefore 2 Cor. 12. 12. Paul saith That Miracles are the signs of an Apostle yet not peculiar only to the Apostles but common to some other Believers in those times Mar. 16. 17. Quest Quest Why have not other ordinary Ministers of the Church this power of Miracles given them as the Apostles had Answ Answ Because it is not now needfull as then it was The Doctrine of the Gospel when it first began to be preached had need of such extraordinary confirmation but now the Divine truth and certainty of it being already sufficiently sealed and ratified by those famous Miracles of Christ and his Apostles and also by the constant testimony of the Church in all Ages since the Apostles there is no further use or necessity of the gift of Miracles Further touching this gift of Miracles bestowed on the Apostles we must observe two things 1. That the power given them was not any quality or vertue inherent in their persons but it was the Divine power of Christ himself which wrought Miracles by them as by outward Instruments employed to that end Therefore to speak properly the Apostles did not work Miracles by their own power but Christ by them and upon their faith and prayers made unto him Act. 3. 12. Peter saith Why look ye on us as though by our own power we had made this man to walk Verse 16. His Name that is the Name or Power of Christ through faith in his Name hath made this man strong c. See Stella upon Luke 9. 1. and Tho. Aquin. secunda secundae quaest 178. act 1. 2. We are also to observe and know That this power given to the Apostles was not an absolute power inabling them to work all kind of Miracles whatsoever they would or whensoever they would For Matth. 17. 16. they could not cast out the Devil from him that was Lunatick But they were enabled to work such Miracles only as made for the glory of God and at such times only when the working of them tended to his glory and when they were thereunto moved by special and extraordinary instinct Observ 3 Observ 3. In that our Saviour sending forth his Apostles to preach and to work Miracles for the confirming of their Doctrine doth qualifie them with the gift of Miracles for that end we may observe this That such as are called
then for the Jews who contemned and rejected the Gospell Preached to them So Matth. 11. 22. Easier for Tyre and Sidon then for Chorazin and Bethsaida c. Matth. 23. 14. The Scribes and Pharisees for devouring Widdows houses under pretense of long Prayers shall receive the greater damnation Luke 12. 47. Some shall be beaten with many stripes some with fewer Though the least measure of torments in Hell shall be unspeakable and intolerable yet the punishment of all and every one of the damned shall not be in the same measure but in different measure Reason Reason The sins of the Reprobate are not all of one measure and degree but some more hainous and grievous then other therefore the Lord also in Justice will proportion their damnation and punishment to their sins So it is said of Babylon Revel 18. 7. How much she hath glorified her self and lived deliciously so much torment and sorrow give her Use 1 Use 1. Hence also gather by proportion of contraries that there shall be an inequality and different degrees of Glory among the Elect of God in Heaven answerable to the different measures of Grace and Sanctification bestowed on them of God in this life And this is plainly proved by that saying of Paul 2. Cor. 9. 6. He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully Vide stellam in Luk. 10. 14. Use 2 Use 2. This also serves for the terrour of such profane and dissolute wretches who do not onely live in sin securely but even in the most hainous and foul sins as outragious Swearing Blasphemy brutish Drunkenness Adultery c. such also as give themselves over to all kind of sin with greediness heaping sin upon sin adding Drunkenness to thirst as it is said Deut. 29. 19. What do these but treasure up the more wrath to themselves against the day of wrath Rom. 2. For this is certain the more deeply they here drink of the sweet and pleasant Cup of sin the more deeply shall they drink of the bitter Cup of Gods everlasting wrath in Hell So much sin as they have heaped up against God so much Judgment and Damnation shall he heap upon them in the day of his wrath Oh let such tremble at the thought of this If the least measure of Hellish torments shall be easeless and endless how intolerable shall the greatest measure be Oh that our profane dissolute and wicked livers would so think of this in time that it might strike them with some remorse and work Repentance in them and not onely Repentance but a great and extraordinary measure of Repentance and humiliation for so many and foul sins as they have heaped up lest otherwise the Lord do justly bring upon them a high degree and measure of Damnation in Hell answerable to the greatness and foulness of their sins So much of the measure of the Judgment threatned by our Saviour against contemners of the Gospell Now followeth the Circumstance of time when this Judgment shall be fully executed on them In the day of Judgment That is at the last day of general Judgment which Christ shall come to execute upon all the World Now our Saviour mentioneth that day of general Judgment for two Reasons 1. Becauâ—e then and not before the Reprobate shall receive their full and finall Judgment and punishment in Soul and body 2. To shew also that although the contemners of the Gospell might possibly escape the Judgment of God in this life yet most certainly the Judgment of Hell after this life should seize upon them to the full Doctr. Doctr. Here we are taught that there is a day or time of general Judgment to come in which the Lord shall bring upon wicked Reprobates that full measure of punishment which is due unto their sins Act. 17. 31. God hath appointed a day wherein he will Judg the World in Righteousness c. Rom. 2. 5. This is called the day of Wrath and Revelation of the Righteous Judgment of God who will render to every man according to his deeds unto them that are contentious and do not obey the truth but obey unrighteousness Indignation and Wrath c. 2 Thess 1. 7. There is a time to come in which the Lord Jesus shall be revealed from Heaven with mighty Angels In flaming fire rendring vengeance on them that know not God c. So Matth. 25. There shall be a time in which Christ shall say to the Reprobate on his left hand Depart from me ye cursed into everlasting fire c. Reas Reas The Justice of God requireth this that the wicked should be rewarded with such a measure of punishment as is proportionable to their sins but this is not done in this life for although the Lord do make them feel his wrath even in this life in some degree yet not in such measure as is answerable to the desert of their sins and sometimes in stead of punishing them according to the desert of their sins he doth suffer them to enjoy much outward prosperity in this World Therefore there must needs be a time to come after this life in which they shall receive their full reward of punishment from the Lord which shall be at the last day of Judgment 2 Thess 1. The Apostle himself alledgeth the Justice of God as a reason to prove that there is a time of general Judgment to come wherein the wicked shall be rewarded with full punishment Quest Quest Do not the wicked receive sufficient punishment after death when their Souls are cast into Hell torments Answ Answ No this is not sufficient to satisfy God's Justice which requireth that as in this life they have sinned and dishonoured God both in Soul and body so after this life they should receive deserved punishment in Soul and body together Now this shall not be till the day of Judgment at which their bodies being raised shall again be united to their Souls to the end that in both they may be for ever punished in Hell torments See 2 Cor. 5. 10. Vse 1 Use 1. Let all wicked ones think of this and tremble at the very hearing of the Judgment to come as Foelix did Act. 24. 25. such as live and go on in their sins impenitently they must know that for all their sins God will bring them to Judgment Eccles 11. 9. There is a time comming in which the Lord will call them to a most strait account for them and reward them with such a measure of punishment as is answerable to the desert of their sins and then shall they drink of the Cup of the Lords wrath even to the very dregs Therefore let them not presume or bless themselves in their ungodly wayes though God spare them a while in this life and suffer them for a time to prosper and to escape Judgment yet they shall not alwayes escape unpunished 2 Pet. 2. 3. Their Judgment of long time lingreth not and their damnation slumbreth not
they have knowledge enough that they see enough though their eyes be but half opened c. Now followeth the Miracle it self in the end of Ver. 25. He was restored c. Observ 1 Observ 1. In this Miracle we have an evidence and proof of Christ's God-head and consequently that he is the true Messiah and Saviour of the World foretold by the Prophets c. This appears in that he was able to cure bodily Diseases and Infirmities without natural and ordinary means yea above and contrary to nature which is proper to God alone to do To strengthen our Faith in the Truth of Christ's God-head and that he was and is our onely true Messiah and Saviour ordained and sent of God to work our Salvation and actually to bestow it upon all his Elect. And therefore to seek Salvation in him onely who being not only Man but God is able perfitly to save all such as come unto God by him Hebr. 7. 25. But of this often before Observ 2 Observ 2. In that our Saviour thus miraculously cured the bodily eyes of this blind man hereby he declared himself to be that person who is able and doth enlighten the minds of such as are spiritually blind and ignorant in the matters of God which concern his Glory and their own Salvation For the same divine Power which Christ manifested in the miraculouâ— curing of the bodily eyes of the blind he doth shew also in the spiritual enlightening of such as are blind in spiritual and heavenly matters So that here we learn That as Christ Jesus the Son of God did miraculously cure such as were blind of their bodily eyes while he lived on Earth so it is he alone that can and doth cure and heal us of our spiritual blindness of mind enlightening us by his Spirit to see and know things spirituall and heavenly Isa 35. 5. In the Kingdom of Christ the eyes of the blind shall be opened that is not onely the bodily eyes of the blind but much more the spiritual eyeâ— of their minds c. And who shall open them but Christ himself Therefore Mal. 4. 2. he is Called the Sun of Righteousness who shall arise to all that fear God's Name Joh. 1. 9. He is that true light which enlighteneth every man that cometh into the World that is to say all the Elect which are enlightened with true spirituall and saving knowledge of God Therefore also it is said Ephes 5. 14. Awake thou that sleepest c. and Christ shall give thee light Luke 24. 45. He opened the understanding of his Disciples c. Act. 16. He opened the heart of Lydia to attend to the Doctrine of Paul and to conceive it aright Rev. 3. 7. He is said to have the Key of David c. Use 1 Use 1. See what we are by nature without the Spirit of Christ enlightening us even blind and ignorant in matters of God Having our Cogitations darkned through the ignorance that is in us Ephes 4. 18. Yea we are darkness it self Ephes 5. 8. We sit in darkness and in the shadow of Death Isa 9. 2. Not able to see or understand the things which concern God's Glory or our eternal Peace But they are hid from our eyes 1 Cor. 2. 24. The naturall man receiveth not the things of God neither can he know them c. How blind was Nicodemus though a Master in Israel before he was instructed of Christ and further enlightned Joh. 3. Labour to see and bewail this thy naturall blindness of mind in things of God without Christ and to be truly humbled for it This is far worse and more to be lamented than any outward bodily blindness c. Use 2 Use 2. Comfort to such as do truly feel and complain of their naturall ignorance blindness and dullness of mind to conceive things spirituall Remember who it is that enlighteneth the minds of such as are ignorant in the matters of God even the same person who miraculously opened the bodily eyes of the blind while he was upon Earth And he is well able to give the light of spirituall knowlegde and understanding to such as are most blind and ignorant and hard to conceive heavenly matters and he will do it if we use the means Use 3 Vse 3. Teacheth us to seek to Christ the true light and Sun of Righteousness to enlighten us more and more by his divine Spirit opening the eyes of our minds to see the things which concern God's Glory and our Salvation being revealed in his Word unless he do it it will never be done Till he enlighten us we sit in Darkness c. Seek to him therefore by prayer for his Spirit to open our blind eyes c. He onely hath that spiritual Eye-salve Rev. 3. 18. therefore seek to him to be anointed therewith that we may see withall be diligent in the use of all other means whereby he hath appointed to enlighten us especially the publick Ministery of the Word ordained to this end Acts 26. 18. So much of the Miracle it self Now followeth the Event or Consequent He forbid him two things 1. To publish the Miracle 2. To go into the Town least it should be an occasion c. Verse 26. And he sent him away to his House c. Note here that our Saviour's purpose was not simply and absolutely to forbid this man to speak of this Miracle for his Miracles being wrought for confirmation of his Doctrine and to prove the truth of his God-head and so that he was the true Messiah It was therefore necessary that they should be known to some and therefore he permitted some that were cured by him to tell it to their Friends privately as Chap. 5. 19. him that was dispossessed of the Legion of Devils but he forbad him to tell it to any in the Town that is to make it publickly or commonly known to those in the Town at this time being unfit and inconvenient Touching the Causes and Reasons why our Saviour did usually forbid this and other his Miracles to be commonly divulged I have had occasion before to speak The principal are these 1. Because one chief end and use of all his Miracles was to declare and manifest the Truth and Glory of his God-head that he was the Son of God Now this glory of his divine Nature was not yet to be fully and clearly manifested because he was yet in the state of his Humiliation in which his God-head was for a time to lye hid after a sort and not fully to shew it self till the time of his Resurrection See Mat. 17. 9. 2. The publishing of his Miracles and making of them commonly known at this time would have been a means to draw the multitude in all places after him and to cause them to come so fast unto him for new miracles that it would have greatly hindered his Ministry and Preaching which was more necessary for the People Cap. 1. ult when the Leper cured by him
had with his Disciples touching their own and others opinion of his Person In the words are four things set down as ye have heard 1. The occasion of the Conference Our Saviour's going out with his Disciples into the Towns of Cesarea Philippi 2. The Time and Place when and where it was had By the way 3. The Conference it self 4. The Event or Consequent Ver. 30. Of the two first ye have heard Now followeth the Conference it self which consisteth of two parts 1. A twofold Question or Demand of our Saviour moved to his Disciples touching himself 2. Their twofold Answer thereunto The first Question is touching the common People's opinion of Him Whom do men say that I am Whereunto the Disciples Answer is That some said he was John the Baptist some that he was Elias and others that he was one of the Prophets ver 28. The second Demand or Question is what the Disciples own opinion was of Christ whereunto Peter in all their Names answereth Confessing him to be the Christ ver 29. To speak of the words in order as they lye And first of our Saviour's first Demand and their Answer to it Whom do men say that I am That is What do the common sort of men or the common People think and speak of me So St. Luke expoundeth it Luke 9. 18. whom say the People that I am which shews That our Saviour did not here enquire of his Disciples what the Scribes and Pharisees and such like of great Place and Accompt did speak or think of him for he knew that they were his open malicious and professed Enemies holding such gross and absurd and openly blasphemous Opinions of him as had no colour at all of Truth as that he was a Blasphemer a friend of Publicans and Sinners that he had a Devil c. Therefore hepasseth over the censure of these as not worthy to be mentioned and he asketh onely what the common and meaner sort of People said of him who had some honourable opinion of him though erroneous Quest Quest Wherefore did our Saviour thus enquire of his Disciples what others spake and thought of him seeing he was not ignorant hereof before he asked Joh. 2. 25. Answ Answ He did not ask this out of any ambitious desire of vain-glory from men or as if he depended upon the common Peoples Opinion or Speeches of him for he received not mans testimony touching his Person or Calling as he professeth Joh. 5. 34. but he moved this Question to them for other Ends and Reasons As 1. That by consideration of the false and erroneous Opinions which others held of him he might the better take occasion to confirm his Disciples in the true Faith which they had conceived of his Person which was the main end of all this Conference with them as may appear Matth. 16. 2. That by putting them in mind of the gross errours which others held of him he might stir them up to bless God for revealing to them the true knowledge of his Person and for giving them Faith to believe in him Matth. 16. 17. Blessed art thou Simon c. Flesh and Blood hath not revealed it unto thee but my Father c. 3. That he might by this Question admonish them to take heed of those erroneous Opinions which others held of him Observ Observ It is needful for Christians not onely to be gounded in the sound Knowledge of the Truth in matters of Religion but also to take notice of those Errours and corrupt Opinions which are holden contrary to the Truth Therefore our Saviour here examineth his Disciples not onely touching the Truth which themselves did hold but also touching the erroneous Opinions which others held of him thereby shewing That it was needful for them not onely to know and believe the Truth but also to take notice of the contrary Errours maintained by others against the Truth Therefore in Scripture not onely the true Doctrine of God is laid down but also contrary Errours and false Doctrine discovered As for Example The Errours of the Sadduces denying the Resurrection Matth. 22. 23. and affirming that there is neither Angel nor Spirit Acts 22. 8. So also the Errour of Hymenaeus and Philetus affirming the Resurrection to be past already 2 Tim. 2. 18. So also the devilish Doctrines of those false Teachers of those latter Times prophesied of 1 Tim. 4. 3. which should forbid Marriage and command to abstain from Meats c. These and the like Errours and false Doctrines of Men contrary to the Truth should not have been thus particularly mentioned in Scripture if it were not needful and profitable for Christians to know and be acquainted with them Therefore also we are bid to try the Spirits of false Teachers 1 Joh. 4. 1. which we cannot do without taking notice of those false Doctrines which they teach and hold Reason Reason Christians ought carefully to shun and avoid all erroneous Opinions and Doctrines contrary to the Truth as we have heard before ver 15. of this Chapter which they cannot well do unless they do know and take notice of those erroneous Opinions Note that this is not so to be understood as if Christians must of necessity know and be acquainted in particular with all Errours and corrupt Opinions which have been or are holden against the Truth for that cannot possibly be but that it is fit and necessary for all Christians so far forth as they have means to know and be acquainted in some measure with the principall and fundamentall Errours which are holden by others against the Truth in such Points and Doctrines of Faith as are of necessity to be believed unto Salvation And especially Christians have need to be acquainted with the Errours of their own Times with which they are most in danger to be infected So the Apostles were well acquainted with the Errours and Heresies of their own Times So the Christians of the antient Church in the Ages succeeding the Apostles So we in these Times have most need to take notice of the Errours and Heresies now raigning and most dangerous as the Errours of the Turks Jews Papists Lutherans Anabaptists c. Further note That as it is needfull and profitable for all Christians so especially for Pastors and Ministers of the Word to be not onely grounded in the Truth but also to know and take notice of the contrary Errours and false Doctrines that so they may not onely themselves shun and avoid such Errours but also to be able to discover and confute them and to teach others to avoid them Tit. 1. 9. A Bishop or Pastor must not onely hold fast the faithfull Word but be able also to convince the gainsayers Use Use See how needfull for all Christians to be furnished with a good measure of knowledge in the Word of God that so by the Light thereof they may be able not onely to know and understand the truth in all Doctrines needfull to Salvation but also to discern
once foretell his Disciples of his Passion and Resurrection but at sundry times repeating the same matter unto them and putting them in mind of it again and again afterwards as may appear Cap. 9. 31. and Cap. 10. 33. Quest Quest 1. Wherefore or to what end did our Saviour foretell unto his Disciples his Passion Answ Answ 1. To prevent that scandall or offence which otherwise they might have taken at his death and sufferings if these things should have suddenly and unexpectedly hapned to him after they had confessed him to be the Son of God and true Messiah therefore He gives them notice and warning before-hand of his Sufferings that they might not think strange to see him that was the Son of the living God to be reproached and put to death by wicked men and that they should not think He suffered these things out of weakness c. therefore he shew that He knew of all before-hand 2. The better also to fit and prepare them to the bearing of that great trial and affliction which was to happen unto them by occasion of his death and suffering See Mat. 26. 31. Joh. 16. 20. 3. To correct an Errour which the Jews and Christ's Disciples had conceived touching an earthly Kingdom of Christ which as they dreamed should be accompanied with outward Glory and prosperity in this World as may appear Mat. 20. 21. and Act. 1. 6. Therefore our Saviour to draw them out of this Errour tells them before-hand that his Kingdom stood not in outward pomp and glory in this World but that it must be accompanyed with ignominy and baseness and with suffering many things Quest Quest 2. Why did our Saviour at this time and not before foretel his Disciples of his Sufferings Answ Answ 1. To shew one reason why he forbad them before to publish that truth which they had confessed touching his Person that he was the Son of God c. because being afterward to be so much abased in his Sufferings and Death it was not fit the Glory of his God-head should be publickly and openly professed till the time of his sufferings and abasement was past that is till his Resurrection which was the due time for the clear manifesting of his Glory as we heard upon the former Verse 2. Because it was necessary that the Disciples Faith should first be throughly confirmed in the truth of his God-head before he did plainly foretell them of his Passion lest otherwise the hearing of his Sufferings and Death should have caused them to doubt and waver in this Point of Faith Therefore they having now newly confessed him to be the Son of God and he having confirmed them in this Faith by approving and commending that their Confession now was the fittest time for him to begin plainly to teach them the Doctrine of his Sufferings Till now they were not fit to hear this Doctrine because not sufficiently confirmed in the Faith of his God-head Observ 1 Obsâ—rv 1. Here is an evidence and proof of Christ's God-head or Divine Nature in that He did of himself foresee and know before hand things which were to come as if they were already present and was able to foretell them namely his own Death and Sufferings with the manner and circumstances of it as that it should be a reproachfull Death that he should be rejected and despised at the time of his Death and by what persons he should be so rejected by the Elders c. Also the very place where he should suffer which was at Hierusalem c. Math. 16. 21. All these things our Saviour did of himself know before hand and was able to prophesie of them certainly and particularly before they were fulfilled And this he did by the divine Power of his God-head for it is proper to God onely to know and foretell things to come of himself and without Revelation from any other all things being present to God whether they be thing past or to come This therefore must strengthen our Faith touching the God-head of Christ Observ 2 Observ 2. That our Saviour Christ suffered and dyed for us willingly and of his own accord not by compulsion or being drawn to it against his Will This may appear hence in that he knew before hand that he was to dye and suffer and the very Place and persons that should be the Instruments of his Death namely the Elders chief Priests c. and was able to foretell these things and yet for all this he did not go about at this or any time afterward to escape these Sufferings or to save himself from Death as he could have done as easily as he did foretell it therefore also though he knew that Hierusalem was the place where he was to Suffer yet did not he refuse to go up thither but rather made haste both to the Place and Time appointed for his Suffering Mark 10. 32. As they went up to Hierusalem Jesus went before them c. to shew his forwardness Luke 22. 15. With desire have I desired to eat this Passover with you before I suffer Luke 12. 55. Therefore also Joh. 18. 1 2. though he knew that Judas was appointed to betray him and that the same Judas knew the Garden whither he was wont so much to resort yet he did not refrain going thither a little before his Passion but entered in there with his Disciples And being there when Judas and his company came to take him he shewed himself not unwilling but willing to be apprehended For he went out to meet them and when they told him that they sought for Jesus of Nazareth He answered I am He ver 5. See also Joh. 14. 31. To this purpoâ—e also is that which our Saviour speaketh Joh. 10. 18. No man taketh my Life from me but I lay it down of my self I have power to lay it down c. For this cause also he rebuked Peter so sharply for disswading him from it as we shall hear afterward He could have prayed to his Father for more than twelve Legions of Angels to rescue him yet would not Matth. 26. 53. thereby shewing his willingnesse and readinesse to dye and suffer for us and hereof he gave evident Signs also at the very time of his Death as that he dyed sooner than those that were Crucified used to do for when the Souldiers came to break his Legs as the Custom was he was dead before they could do it whereupon Pilate marvailed that he was so soon dead Also in that it is said Joh. 19. 30. That he bowed his Head and gave up the Ghost which shewed his willingnesse to dye Therefore also he is said to have given himself to Death c. to offer himself c. Tit. 2. 14. Object Object He prayes afterward Chap. 14. Ver. 35. that if it were possible c. Answ Answ 1. It was a Conditionall prayer If it might stand with God's Will 2. He prayes not simply that he might not taste of the Cup but
of death might pass from him c. Therefore it must needs be very hard for a Christian to overcome this natural fear of death and to be willing for Christ's sake to undergo it Use 1 Use 1. See here again the truth of that we heard before on the former Verse That it is a hard matter to be a good Christian in life and practice For he that will be so indeed must make accompt to lose his own bodily life that is to lay it down and part with it for Christ's sake and the Gospel's if he be thereunto called of God yea before he be called to do it actually he must do it first in heart and affection and that daily He must dy daily for Christ and his Name 's sake as Paul speaketh 1 Cor. 15. 31. Now this is no easy thing to do but very hard and difficult as we have heard To hate our own lives in comparison of Christ and daily to put our life in our hands for his sake c. Oh how hard a thing is to Nature So hard that Nature can never do it of it self neither can it be done without the special gift and grace of God enabling us to it Phil. 1. 29. To you it is given in behalf of Christ to suffer for his sake See therefore how many do deceive themselves in thinking it an easy matter to be a good Christian Vide supra Use 2 Use 2. See what need there is for us daily to fit and prepare our selves for performance of this difficult duty viz. the suffering of bodily death for the Name and Profession of Christ to lay down our lives for his sake if we shall at any time be called to it as we may be and must make accompt to be if God see it good and necessary for his Glory and the furtherance of our own and others Salvation Therefore let us daily fit and prepare our selves unto this great work As we must prepare for other lesser trials and afflictions so especially for this the greatest of all other This is the trial of all trials the cross of all crosses when God calls us to dy for the Name of Christ or to give testimony to his truth This is most properly to take up our cross as Christ did for he took up and did bear the cross on which he was immediately after to dy for us c. So must we daily prepare to take up our dying Cross or the Cross and Affliction of Death for his Name 's sake Hard it is to take up the Cross in our life-time by Sickness Poverty Disgrace Loss of Goods Friends c. but all this is nothing to this taking up our Cross in death and by death for Christ's sake and the Gospel's Therefore if there be great need to prepare daily to bear other trials how much more to endure this Therefore be careful hereof and because of our selves we cannot do it seek to God by Prayer and use all other good helps to enable us But more of this afterward Now to speak more particularly of the words Whosoever will save his life that is Whosoever shall desire or seek to preserve his bodily life from danger and shall refuse to hazard or lay it down for my sake or for the Profession of my Name and Gospel when he shall be called thereunto and will rather deny me c. That this is the meaning may appear by that which followeth Our Saviour doth not simply condemn the care of preserving our bodily life for this care is necessary and it is a sin to neglect it but his purpose is to condemn the inordinate and preposterous care of preserving bodily life when it is preferred before the seeking of Christ's Glory by Obedience to his Will and by Profession of his Name and Gospel He shall lose it that is He shall forfeit and deprive himself of life yet not onely of his bodily life although he shall at length be deprived of that also forasmuch as it is appointed for men once to dy Hebr. 9. 27. but he shall lose and be deprived of that eternal life of Soul and Body which God hath prepared in Heaven for his Elect. Note that this threatning of the loss of eternal life is not to be understood absolutely but with the condition or exception of Repentance as all other like threatnings found in Scripture that is to say unless such a one do afterward repent of this sin of preferring the safety of his own life before the honour of Christ and the Obedience which he oweth to his Will Doct. Doctr. That such as desire or seek to save the temporal life of their bodies with the denial of Christ or of his Word or do refuse to part with their bodily lives when they are called so to do for the Profession of Christ and the Gospel they are in danger to lose and to be deprived of eternal life The manifest Doctrine of this place lying plain in these words Whosoever will save his life shall lose it that is Whosoever seeketh to save or keep his bodily life from danger by the denial of Christ c. shall be deprived of life eternal The same Doctrine is taught else-where by our Saviour as Matth. 10. 39. He that findeth his life shall lose it that is He that seeks to find it or thinks to find or save it by the denial of Christ when he should lose it by confessing him And Ver. 33. Whosoever shall deny me before men though it be for the saving of his life him will I also deny before my Father which is in Heaven So Joh. 12. 25. He that loveth his life shall lose it viz. He that loveth it too much and inordinately so as he will rather deny Christ or His Word than part with his life c. Reason Reason 1. It is a great Sin against God and dishonour to Christ for any to prefer the safety of their bodily lives before his Glory and the Profession of his Name Now all sin deserves eternal death and consequently the loss of eternal life 2. The Justice of God requires that such as refuse to part with their temporall Life in this World for Christ's sake should be deprived of eternal life in the World to come unlesse they speedily repent for this Errour Vse 1 Use 1. See how fearful and dangerous for any to deny Christ or his Truth or any part of it for the saving of their bodily Lives in time of Persecution or otherwise No small sin but hainous and grievous a damnable sin such as is like to cost them dear who commit it unless they truly and in time repent of it It shall cost them the loss of Heaven and of eternal Life as our Saviour here threatneth This was the sin of Peter which through infirmity he fell into and it had cost him the loss of eternal Life if he had not repented of it with bitter tears The like sin have many other fallen into in
of Life that as they have been Instruments of their Natural Birth so they may be also of their Regeneration They must remember That though themselves be religious yet they do not convey Religion or Grace to their Children by Natural Generation but must use other means sanctified of God to this end as hath been said Observ 5 Observ 5. In that he calls them a sinful Generation implying that not only themselves but their next and immediate Parents and Ancestors were wicked and that they followed the wickedness of those Ancestors Hence we may learn That sin and wickedness is apt to be conveyed or propagated from Parents to Children and Posterity by Natural Birth See before ver 12. of this Chapter Mark 8. 38. Of him also shall the Son of Man be ashamed c. Febr. 26. 1625. NOW followeth the commination or threatening it self denounced here by our Saviour against such as are ashamed to confess Him and his Word before Men viz. That he will be ashamed of such when he shall come in his Glory c. In these words consider 1. The Person denouncing this threatening who also shall execute the Judgment threatned The Son of Man Christ himself who uttered these words 2. The Judgment threatned by Him That he will be ashamed at his coming of all such as are ashamed of him and his Word in this World 3. A description of his coming by the glorious and excellent manner of it set forth in two things 1. The kind of Glory in which He shall come In the Glory of his Father 2. By the company that shall attend on him The Angels Of the first The Son of Man Of this Title which our Saviour here gives to himself see before ver 31. Hujus Capitis Quest Quest Why did He in this Place so call himself Answ Answ The more to set forth the Glory of his God-head which should be manifested at his second comming by opposing it against that mean and base estate wherein He now lived on Earth as Man and consequently to shew That there was no cause for any to be ashamed of him though he were the Son of Man and lived as yet in so mean a condition Now followeth the Judgment denounced by our Saviour against such as are ashamed of Him and his Word before Men in this World That he will be ashamed of him at his coming Shall be ashamed That is He shall not acknowledge or take him for one of his Elect Saints or Servants but shall utterly refuse reject and cast him off among the Wicked and Reprobate A figurative Speech spoken of Christ after the manner of men for our Capacity Not that Christ shall then be subject to any shame or be affected with it but that he shall so carry himself towards such as have been ashamed of him as men are wont to do towards those of whose company or acquaintance they are ashamed that is to say that he will not acknowledge them as his but utterly refuse and reject them Note that this threatning is to be understood with exception of Repentance When he cometh That is when he shall come praesens pro futuro To shew the certainty of it There is a twofold coming of Christ mentioned in Scripture 1. His first coming in Humility that is in a low base and mean estate when he was incarnate taking our Nature upon him and coming to live here upon Earth for a time in a poor and mean estate Joh. 1. 11. He came to his own c. And ver 14. The Word was made Flesh and dwelt among us c. 2. His second coming in Glory and Majesty at the last Day to Judge the Word The manner of this Judgment is set down Matth. 25. 31 c. Hebr. 9. ult To them that look for him shall he appear the second time without sin unto Salvation And this second appearance or coming is meant in this place Observ 1 Observ 1. See how fearfull and dangerous a sin it is for any to be ashamed of the outward profession of Christ or of his Word and Doctrine before Men that is for fear of worldly shame or reproach to forbear or refuse to confesse Christ or his Truth before Men when they have a Calling so to do This is a fearfull and dangerous sin in that our Saviour here threatneth to be ashamed of such that is utterly to reject and renounce them at his second coming and that before all Men and Angels in the World Matth. 10. 33. Whosoever shall deny me before Men him will I deny before my Father which is in Heaven Now to be ashamed to confess Christ is upon the matter to deny him by one kind of denial See also 2 Tim. 2. 12. If such as have professed Christ in Hypocrisy shall be rejected of him at the last Day as appeareth Matth. 7. 23. then much more such as have made no profession at all of his Name and Truth but have been ashamed to professe it Use 1 Use 1. Terrour to such as are guilty of this sin of being ashamed of professing Christ or his Word in any kind or degree Not a small or leight matter as some accompt it but most fearfull and dangerous This sin alone without Repentance enough to condemn such at the day of Judgment If it be a small matter to be denyed and rejected of Christ Jesus the Son of God at that great and fearfull Day of Judgment then is it a small matter to be ashamed in this World of professing Christ or his Truth Contra if it be a fearful thing to be renounced of Christ at his Glorious coming then c. Think of this all such as are or have been ashamed to make outward profession of Christ and his Word before Men lest they should be mocked or reproached with the Name of Puritans c. Such also of the younger sort who are ashamed to come to Catechising in the Afternoon and to give accompt of their Faith by answering the Questions of Catechism demanded of them But of these I spake something before Let all such as have been guilty of this Sin repent of it and take heed for time to come of being ashamed of professing Christ or his Word before Men whensoever they are called so to do Vse 2 Use 2. See here what need for us to arm our selves against the fear of worldly shame and reproach before Men in the cause of Christ and of the Gospel that we be not dismayed with this fear nor hindred by it from making profession of Christ and his Word lest if we be Christ himself be hereafter ashamed of us at his second coming in Glory We must therefore pray and labour for spirituall courage and zeal for the Glory of Christ that we may freely and boldly make profession of his Name and Truth before Men not fearing any shame or reproach that can be brought upon them for the same Remember 1 Pet. 4. 14. If ye be reproached for the
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
will not abase themselves that they may honour Christ c. Where is the zeal of such which they should shew in doing honour to Christ Where is their love to Christ How far short do these come of the zeal that was here in the Disciples and in the multitude c. Such as have hitherto been faulty this way are here to take notice of their sin that is of their coldness negligence and slackness in seeking the honour of Christ and in doing honour to him and for time to come labour and pray for true zeal for the honour of Christ Think it not enough to do some good duties in way of honouring him but to be truly zealous earnest and forward in doing the same This zeal doth exceedingly commend all good works and Christian duties and without it they are not praise-worthy nor accepted of God Observ 6 Observ 6. From the persons who did all this honour to Christ viz. the Disciples who were poor and mean men in outward estate and the common people who were of low degree not the Scribes Pharisees or Rulers c. for these were enemies and hinderers of this honour done to Christ as appeareth Matth. 21. 15. Hence we learn that usually and for most part the poorer and meaner sort are more zealous and forward in honouring Christ than the great men of the world Thus it was here and at other times Joh. 7. 48. Have any of the Rulers or of the Pharisees believed on him But this people who knoweth not the Law c. Reason Reason It pleaseth God usually to call the meaner sort to the knowledg of Christ and of the Gospel and to give them faith rather than to the great ones of the World Luke 10. 21. Thou hast hid these things from the wise and revealed them to babes c. 1 Cor. 1. 26. Ye see your calling how that not many wise after the flesh not many mighty c. and Jam. 2. 5. Hath not God chosen the poor of this world rich in faith c. Use 1 Vse 1. To answer such as object against the true professours of Christ and of the Gospel the outward poverty meanness or baseness of such as make this profession Thus do the Papists and others now adayes as if this were any good argument or any prejudice to the truth of Religion or to the professours of it that many or most of them are men of mean estate and degree in the World On the contrary this maketh rather for the truth and for the zealous professours of it inasmuch as it hath been so usually and for the most part in all Ages and times of the Gospel In our Saviour's time the poor received the Gospel So in the Apostles times c. Vse 2 Use 2. See how unfit it is to tye our selves to the example of great men in matters of Religion yea how dangerous seeing they are usually less zealous and forward to honour Christ than the poorer sort yea they are often the greatest enemies and hinderers of the Honour and Glory of Christ c. Mark 11. 9 10. And they that went before and they that followed cryed saying Hosanna c. Octob. 11. 1629. THe Evangelist having shewed how the common people honoured Christ by their Deeds some in casting their garments in the way and others in cutting down branches of Trees and strawing them Now he shews further how they honoured him in their words viz. by a joyful and triumphant Acclamation or crying out which they used before and after him as he rode on the way They that went before and they that followed cryed saying Hosanna c. Where consider 1. The persons that made this solemn Acclamation Those that went before and those that followed That is to say the common people who now accompanied Christ in the way some of which went before him and some followed after him so as he rode in the midst between them in a kind of Royal or Kingly state 2. The Acclamation or crying it self which the people used 3. The matter of their cry or words uttered c. Hosanna Blessed be he c. Of the first The persons who thus honoured Christ I have spoken of these before Therefore I proceed to the Acclamation it self They cryed With a loud voyce as may be gathered from Luke 19. 37. The multitude of Disciples rejoyced and praised God with a loud voyce Which shews their zeal and earnestness in this duty of honouring Christ The same also appeareth by their repetition of the word Hosanna But of this before Now followeth the words which they uttered in this Acclamation or crying out before and after Christ First to open the meaning Hosanna This is an Hebrew word signifying as much as Save I pray thee or Save I beseech thee It is compounded of two other words viz. Hoshiah which signifies Save and Na or Anna which signifies I pray thee So it includes a prayer or Petition of the people wherein they desire and pray to God to save preserve and keep the person of Christ their King and Messiah for so they did now conceive and acknowledg him to be Further note That this word Hosanna together with the words immediately following is all edged and taken out of Psal 118. 25. where the people upon the day of the installing of David into the Kingdom use this solemn Prayer Save now I beseech thee O Lord c. Where in the Hebrew Text the words are these Anna Jehovah Hoshiah Na. Now because as the Learned do observe this word Hosanna being taken out of that place of the Psalm was a word which was afterward taken up and commonly used by the people of God in their publick and solemn prayers or thanksgivings which they used upon the day of their Feast of Tabernacles when they were by the Law of God to carry branches of Palm-Trees Willows c. Levit. 23. 40. in token of their publick joy therefore the Evangelists do not translate the word into the language wherein they wrote but set it down in Hebrew as it was commonly known and used by the people Hence also it is that the Jews at this day when they keep their Feast of Tabernacles do still use this word Hosanna in their publick and solemn forms of prayer of thanksgiving Buxtorf Synagog Jud. pag. 361. Here note further that this word Hosanna as it was â—ramonly used at this and other times by the Jews is not only a word of Prayer or Petition but also of â—ublick joy and thanksgiving for some great benefit c. So here it seems to be used Luke 19. 30. The multitude of Disciples rejoyced and praised God c. Vide Jansen Harm Blessed is he that cometh c. Or Blessed be he that cometh c. as it is translated out of the Hebrew Psal 118. 26. It seems to be a form of Prayer or Petition as the former word Hosanna in which they pray and desire that Christ their King and