68. when he said to the Twelve Will ye go away Simon Peter answered for c. So at other times also Quest Quest Doth not this make for the Papists teaching Peter to have been Supream Head of the Apostles and of the wole Church and that the Pope of Rome being his Successor hath the like supream Power and Soveraignty over the whole Church throughout the World Answ Answ Nothing less For 1. There is a main difference between this Primacy of Order and Pre-eminence of Authority and Gifts which we grant that Peter had above the other eleven Apostles and between that Supremacy or Soveraignty of commanding Power or Jurisdiction which they challenge unto Peter above the other Apostles 2. Though it could be proved which yet can never be that Peter had such a Supremacy of commanding and ruling Power given over the other Apostles yet this makes nothing for proof of the Pope's Supremacy over the whole Church unless they can prove by Scripture that the Pope is the true and lawful Successor of Peter in all such pre-eminence of Power which they suppose him to have had over the rest of the Apostles but this they can never do neither are the best learned of them able to alledge any one place of Scripture for proof of this Succession Now followeth the Answer it self or Confession of the Apostles Faith uttered by Peter in all their names Thou art the Christ Matth. 16. 16. these words are added The Son of the living God Luke 9. 20. only these words are set down The Christ of God But my purpose is to speak of this Confession onely so far forth as it is here set down by St. Mark Thou art the Christ or that Christ or the Christ of God as Luke hath the words that is to say The anointed of God namely that special and singular Person who art ordained of God to be the onely Mediator and to be the Redeemer and Saviour of Man-kind The word Christ which is a Greek word originally is the same in signification with the Hebrew Messiah and both signify one that is anointed Joh. 1. 41. Now this Name is given to our Saviour to note out his special Calling from God to the Office of a Mediator betwixt God and Us and that by allusion to the ancient custom among the Jews and other Nations of anointing those with Oyl who were solemnly called to any great Office in Church or Common-wealth as to the Office of Priests Prophets and Kings So Aaron and his Sons were anointed and consecrated to the Office of Priest hood Exod. 29. and 30th Chapters So Elisha was anointed to his Prophetical Office and Jehu to his Kingly Office 1 King 19. 16. and so the other Kings of Judah and Israel This solemn anointing with Oyl was used to all these thereby to signify their solemn Calling and appointment to those several Offices as also their qualification with gifts fir for discharge of those Offices and Callings In like sort our Saviour is called The Christ and the Messiah or Anointed of God not in regard of any outward anointing with material Oyl but to note out unto us his spiritual Anointing or Calling to the Office of a Mediator between God and Us whereby he is solemnly called and appointed of God to this Office and to all the parts of it namely to be the onely High-Priest Prophet and King of his Church In the words consider two things 1. The act or duty of Confession 2. The matter confessed by them That Jesus is the Christ Of the first Observ 1 Observ 1. In that the Disciples being demanded of Christ touching their Faith and Perswasion of his Person do readily make Answer by the mouth of Peter giving an accompt of their Faith We learn that it is our duty to be ready and forward to give accompt of our Knowledge Faith and Perswasion in matters of Religion to any that have a Calling to demand or require the same of us 1 Pet. 3. 15. Be ready alwayes to give an Answer to every man that asketh you a reason of the hope that is in you c. See Act. 8. 31. This especially concerneth such as are under the Power and Authority of others that they ought to be ready to give accompt of their Faith to such as have Authority to require the same of them For example It is the duty of the Flock and People to be ready to give accompt of their Faith to their own Pastors when they do lawfully and in due sort require it of them as in the excercise of catechizing by asking Questions of the younger sort and of such as are most ignorant As it is the Ministers duty at fit times thus to catechize the more ignorant sort by demanding Questions of them touching the Principles of Religion and to require of them an accompt of their Faith and Knowledge so it is the duty of such as are fit and have need to be catechized to be ready to give an Answer and to render an accompt of their Faith to their Pastor So likewise Children and Servants should shew like readiness to give an accompt of their Faith to their Parents and Masters demanding it of them in the private exercise of catechizing in the Family So when any Christian is called before a civil Magistrate and lawfully required to give an accompt of his Faith he is to do it with all readiness yea though it should be before wicked and unjust Magistrates which abuse their Authority to the oppressing and persecuting of the Saints of God Thus the Apostles being called before Rulers and being demanded of their Faith did readily make Answer and give accompt thereof So the Martyrs also Reasons Reasons 1. By this readiness to give accompt of our Faith to such as lawfully demand it of us we do glorify the Name of God in giving Testimony to his truth which we believe 1 Pet. 3. 15. Sanctify the Lord c. 2. By this means also we do edify others encouraging them by our example to shew like readiness in giving accompt of their Faith when they are thereunto required Vse Vse For reproof of such as are backward and unwilling to give a reason or accompt of their Faith to others having power to demand it of them The fault of many of the younger sort in this and other Congregations that they are backward to come to the publick exercise of Catechizing and to answer their Pastor when he requireth of them an accompt of their Faith by demanding of them necessary and profitable Questions of Catechism Some think this is a disgrace to them Contrarily it is an honour to them to be called to do this Service to God for the glorifying of God and edifying of others The like backwardness is in many Children and Servants to be catechized by their Parents and Masters privately in the Family and to give an accompt of their Faith by answering such Questions as are demanded of them It is no mervail if
being interpreted the Christ. And it is even the main scope of the four Evangelist in writing the History of Christ to prove this Point That Jesus is the Christ or true Messiah Joh. 20. 31. These things are written that ye might believe that Jesus is the Christ c. This was also clearly testifyed by all the Miracles of Christ Joh. 10. 25. The works that I do in my Father's Name bear witness of me See Mat. 11. 4. Reason Reason All things foretold by the Prophets in the Old Testament touching the true Messiah are fulfilled in this Jesus Act. 10. 43. as may appear by considering some of the principal matters prophecyed of him before-hand which are these 1. Touching the Person of the Messiah That he should be both God and Man in one Person foretold Isa 7. 14. His name Emmanuel implieth this signification God with us that is God in our Flesh or Nature 2. The Birth of the Messiah or his coming in the Flesh with the Circumstances of it as the time place manner c. are foretold by the Prophets His Birth Isa 7. 14. Behold a Virgin shall conceive and bear a Son c. and Isa 9. 6. To us a Child is born c. The time of his Birth foretold by Jacob Gen. 49. 10. The Scepter shall not depart from Judah till Shiloh come that is The Scepter of Government shall not be taken away from the Jews till the Messiah come which implyes that when that Scepter should depart then they should look for the Messiah So the place of his Birth that it should be at Bethlehem Mich. 5. 2. 3. The Death and Sufferings of the Messiah are foretold together with the time and manner of them as we may see Psal 22. Isa 53. Dan. 9. 4. His Glorification which followed his Death and Sufferings with the severall Degrees of it viz. His Resurrection Psal 16. Thou wilt not leave my Soul in Grave c. His Ascention Psal 68. 18. He ascended up on High c. His sitting at the right hand of God Psal 110. The Lord said to my Lord Sit thou on my right hand c. Now all these things foretold by the Prophets touching the Messiah are every one fulfilled in this Jesus the Son of the Virgin Mary as may easily appear by comparing the Places and Predictions of the Prophets before mentioned with the History of the four Evangelists in which all those things are plainly fulfilled in this Jesus But I will not further insist upon the clearing of it Vse 1 Vse 1. To convince the blind and obstinate Jews at this Day denying this Jesus to be the Christ or true Messiah promised and foretold by the Prophets notwithstanding that they have the Books of the old Testament and do daily read the things foretold by the Prophets touching the person of the Messiah and touching his Birth and time of his coming c. and seeing them to be fulfilled in this Jesus the son of Mary yet believe not that he is the true Messiah but look for another yet to come yea notwithstanding that themselves are driven to confesse that that time is expired many hundred years ago wherein the Prophets foretold he should come yet for all this they remain still obstinate in their wilfull blindnesse and unbelief unto which they are justly given up of God Rom. 11. 25. Blindnesse or hardnesse is happened to Israel untill the fulnesse of the Gentiles be come in We are to pity them and to pray unto God for them that the Vail may be taken from their Eyes and that they may be converted to believe in this Jesus the onely Messiah that they may be saved by him The rather we are to do this because God hath not for ever shut them up in Unbelief but for a time as the Apostle sheweth in the same place Rom. 11. therefore we are to be the more earnest with God in prayer to call and convert them to the Faith of Christ in that due time which he hath appointed Vse 2 Vse 2. Teacheth us to receive and imbrace this Jesus by Faith as the onely true Messiah ordained and sent of God and to seek Redemption and Salvation in him alone renouncing all other false means of Salvation as those which the Papists have brought in as mediation of Angels and Saints-departed which they joyn with Christ also merit of good Works humane Satisfactions Popes Pardons c. remembring what is said Acts 4. 12. There is no Name under Heaven given among men whereby we must be saved but onely by this Jesus the Son of the Virgin Mary and the true Messiah Therefore seek forgiveness of Sins and Salvation in this Jesus in this Christ alone in whom it is hid and who is the onely Fountain of Life and Salvation Joh. 5. 11. This is the Record That God hath given to us eternall Life and this Life is in his Son that is in this Jesus Christ who is not onely the Son of Man but also the very naturall and eternall Son of God Doctr. 2 Doctr. 2. Further from this speciall Title given here unto our Saviour being called the Christ or the anointed of God in regard of his speciall calling to the Office of Mediatour We learn That Christ Jesus the Son of God did not take upon Him his Office of Mediatour to be the High Priest Prophet and King of the Church without a Calling from God but He was spiritually anointed and called of God unto this Office Isa 61. 1. The Lord hath anointed me to preach good tydings unto the meek He hath sent me to bind up the broken-hearted c. Hebr. 5. 5. Christ glorified not himself to be an High Priest but he that said unto him Thou art my Son c. Now this spirituall anointing or calling Christ to his Office of Mediatour includeth two things in it 1. The solemn Consecrating of him to this Office in God's eternall purpose Joh. 6. 27. Him hath God the Father sealed 1 Pet. 1. 20. Said to be fore-ordained before the foundation of the World Note that this is to be understood of Christ not as He is God but as He is Mediatour God-and-Man for so He is inferiour to God the Father and so he is said to be ordained of Him to this Office of Mediatour The second thing contained in this anointing and calling of Christ is the qualifying or furnishing of him with perfection of all Graces needfull for discharge of this Office of a Mediatour and that not onely as he is God but even in his humane Nature Psal 45. 7. God thy God hath anointed thee with Oyl of Gladness above thy fellows Isa 61. 1. The Spirit of the Lord is upon me because the Lord hath anointed me c. Acts 10. 38. anointed with the Holy Ghost and Power Joh. 3. 34. The Spirit given him not by measure Vse 1 Vse 1. Seeing Christ Jesus took not his Office of Mediatourship upon Him without a calling but was annointed of
c. 4. In the calling and gathering of the Gentiles to the unity and fellowship of the Church See Psal 2. 6 8. Ephes 3. 3. c. By this means his Kingdom is enlarged much Use Use See our priviledge and happiness who live in these times since this clear and evident manifestation of the Kingdom and Regiment of the Messiah It is God's special mercy to us that we are born and live in these times since the coming of Christ in the Flesh because now his spiritual Kingdom and Government is more evidently manifested than it was before The Gospel is now more clearly â—aught and the gifts of the Spirit are more abundantly powred forth on the Church than before Christ's coming Christ himself also is 〈◊〉 ascended c. the Gentiles also whereof we our selvs are a part are now no longer shut out from the fellowship of the Church but are called and admitted unto it These things we see fulfilled which many Kings and Prophets that lived before Christ's Incarnation did greatly desire to see and yet could not Let us be thankful for this priviledge vouchsafed to us of God and make a good and right use of it Seeing Christ's spiritual Kingdom and Government in and over his Church is now so clearly manifested let us joyn our selves to this Church of Christ and yield our selves as dutiful Subjects of his Kingdom to be governed of him by the Direction of his Spirit and by the Rule of his Word Let us now kiss the Son lest he be angry c. as it is Psal 2. otherwise if we rebel against Christ and will not suffer him to reign over us we must look to be destroyed as his Enemies Luke 19. 27. Hitherto of the Reason or Ground of our Saviour Christ's Exhortation Now to speak of the Exhortation it self which is two fold 1 To repent 2. To believe the Gospel But before I speak of these particularly observe first two general Points of Instruction from the words Observ 1 Observ 1. In that our Saviour did chiefly insist on these two things in his Preaching namely upon the Doctrine of Repentance and Faith we learn That the Doctrines of Repentance and Faith should be in special manner taught and insisted upon by Ministers of the Word Our Saviour Christ in his Preaching chiefly urged these as we see here So did John Baptist as appeareth Math. 3. 2. compared with Act. 19. 4. So also did the Apostles as Paul Act. 20. 21. He witnessed to Jews and Grecians the Repentance towards God and Faith towards our Lord Jesus Christ Reas Reas These are main and principal Doctrines of the Gospel therefore reckoned among the fundamental Points of Christian Religion taught in the Primitive Church Hebr. 6. 1. The Foundation of Repentance from dead works and of Faith towards God Vse Vse Thiâ— should move Ministers much and often to preach these Doctrines of Faith and Repentance And the People of God should desire often to hear these Doctrines taught No Points of Christian Doctrine are more necessary or more useful These are such Doctrines as can never be taught too much because they can never be learned enough Observ 2 Observ 2. In that our Saviour preaching the Doctrine of the Gospel did exhort unto Repentance and Faith hence we may gather That the Doctrines of Repentance and Faith are taught onely in the Gospel as parts of it The Law discovereth Sin but sheweth no Remedy now Repentance is a Remedy c. This is true of Repentance Luke 24. 47. that Repentance should be preached in his Name that is in the Name of Christ as a part of the Gospel It is also true of Faith I mean of justifying Faith whereby we believe in Christ that it is taught onely in the Gospel as a part of it and not in the Law The Reason is because the Moral Law neither reveâ—leth nor teacheth Christ the Mediator therefore it doth not teach Faith in Christ the Mediator There is a kind of Faith taught in the Law which is a belief of God and confidence in him but not that Faith which apprehendeth Christ c. It is an Error to hold this to be commanded in the Law Now to speak particularly of these two Duties unto which our Saviour in his Sermon exhorted The first is To Repent The second To Believe the Gospel Quest Quest Seeing our Saviour doth first exhort to repent and then to believe the Question may be moved Whether Repentance be before Faith or Which of those Graces is first wrought in the heart Answ Answ The Order of these two Graces may be considered three wayes 1. In respect of Time and so neither Repentance nor Faith is first but they go together in time 2. In respect of their Nature and so Faith is in order of Nature before Repentance because a man must first be perswaded of his Reconciliation with God through Christ and of God's love towards him before he can truly love God again and he must first love God truly before he will truly hate Sin as offensive to God and turn from it 3. In respect of the manifestation of them in external fruits and so Repentance goeth usually before Faith because it sooner appeareth and is outwardly discerned by the fruits of it than Faith is And this may be one cause why Repentance is named before Faith in this and some other places of Scripture as Act. 2. 2. and Hebr. 6. 1. Now to speak of our Saviour's Exhortation to the practise of these Graces And first of the practise of Repentance which is first mentioned by our Saviour In handling whereof I will speak of these five things 1. Shew what Repentance is 2. The necessity of it 3. The signs or marks of it by which we may try whether it be in us 4. Speak of the Motives to stir us up to the practise of it 5. Of the Impediments that usually hinder from it Touching the first thing What Repentance is Answ It is a grace of the Spirit whereby a man is truly humbled for his sins and doth turn from them all unto God First I say it is a grace of the Spirit that is wrought in us by the Spirit of God to shew that we cannot repent of our selves but it must be given us of God 2 Tim. 2. 25. Jer. 31. 18 Further I add that it is a Grace whereby a man is truly humbled c. Where note that Repentance hath two parts whereof it standeth The first is Humiliation for sin The second is Conversion or Turning from sin to God both these must be in true Repentance 2 Chron. 7. 14. If my People shall humble themselves and turn from their wicked wayes c. Touching the first of these which is Humiliation for sin In it there must be two things 1. A true sight and feeling of our sins and of the Curse due unto them by the Law of God Psal 51. 3 I know my transgressions and my sin is ever before me So
casting out and laying his Nets or in drawing them up or in mending them or in sorting the fish c. So a Minister hath many painful emploiments in his Calling c. See for this Point 1 Tim. 3. 1. 1 Tim. 5. 17. Revel 2. 2. Use Vse See how equal a thing it is that the Labourer should have his wages he is worthy of it as our Saviour himself faith Luke 10. 7. This is God's Ordinance that such as take pains in preaching the Gospel should live of the Gospel 1 Cor. 9. 14. Observ 5 Observ 5. I will make you c. Learn that Christ maketh and fitteth his Ministers for the Execution of their ministerial Office c. So much of the third general Point considered in this History of the Vocation of these four Apostles viz. The Calling itself Now followeth the fourth and last thing to be spoken of namely their obedience yielded to this Calling of Christ in that it is said They followed him And this their obedience in following him is amplyfied by the promptness and readiness of it which they testified by two things 1. By forsaking their Goods and their Father Zebedeus 2. By doing this speedily They might have made many excuses as that they were loth to part with their Nets and Ship and other Goods also that their Parents and other Friends were dear to them and that by the Law of God they were to honour and obey them and not to forsake them Again they might object the danger that might ensue to them by following Ohrist seeing John Baptist who had Preached Christ before them had sped so ill being imprisoned by Herod as we heard before Ver. 14. But notwithstanding all these impediments they willingly and chearfully follow Christ and that with the forsaking of their Goods and Friends Quest 1 Quest 1. Did Christ's bare and naked words uttered to them cause them thus readily to follow Him Answ Answ No for he did not only speak outwardly to their ears but withall he spake inwardly and effectually to their hearts by his Spirit inclining them to this prompt obedience And this is an argument of his Divine Nature that he was true God as well as Man in one Person seeing he was able by the Divine Power of his Spirit to work so upon the hearts of these men that he caused them to follow him so readily And thus our Saviour at other times shewed his Divine Power by working on the hearts of men So Mat. 21. He so inclined the heart of him that was owner of the Asse to let her Colt go so soon as it was but demanded See also Mat. 9. 9. Quest 2 Quest 2. In thaâ— it is said They forsook their Nets and Ship and their Father It may be demanded Whe her they did wholly and finally leave them so as never to return to them again afterwards nor to have any use of their Goods or company with their Friends Answ Answ Not so for Mat. 8. 14. it appeareth that Peter still retained the right and possession of his House because it is said That Jesus came to Peter's House and Ver. 29. of thiâ— Chap. it is called the House of Simon and Andrew yea further we read John 21. that after Christ's Resurrection Peter used fishing again which shews that he had not so forsaken his Nets as never to use them again In like sort we read Math. 9. that although Mathew the Publican followed Christ yet he still retained the possession of his House for it is said That Jesus sate at meat in his House Ver. 10. Therefore we must know that these Disciples did not so wholly and utterly forsake their Goods and Friends as never afterward to use them any more upon occasion but they forsook them in regard of the ordinary use of them and so far forth onely as they might hinder them in their ordinary conversing with Christ and following of Him Now to the Instructions to be gathered from the Words Observ 1 Observ 1. By the example of these Disciples forsaking their Goods and Friends at Christ's commandement we learn That when God doth call us to the performance of any Duty or Service we must yield obedience to his Will though it be with the losse or forsaking of all worldly things that are dear to us as Goods Liberty Friends c. Gen. 12. 1. Abraham left his Country and Kindred at the Commandement of God So 1 King 19. 20. Elisha being called to follow Elijah to become a Prophet left the twelve Yoak of Oxen with which he was Plowing c. Psal 45. 10. The Church must forget her Kindred and Fathers House that she may cleave unto Christ being called to it So these Disciples c. Thus the Martyrs in Queen Maries time being called to give Testimony to the Truth and to stand out in defence of the Gospel they did it with the forsaking of Liberty Lands Goods Friends and Life it self The like obedience must we shew unto the calling of God or of Christ in the same or in the like Case Reas 1 Reas 1. The Glory of God and of Christ Jesus ought to be more dear to us than any thing in the World besides Yea than our own Selves Reas 2 Reas 2. There is a most excellent Reward promised to those that forsake the things that are deâ—rest to them for Christ's sake Math. 19. 29. Every one that hath forsaken Houses or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my Name sake shall receive an hundred fold and shall Inherit everlasting Life Use 1 Vse 1. See that it is not so 〈…〉 matter as some think to be a good Christian Some fondly surmise That if they be baptized into the name of Christ and do live in the Visible Church if they be called and accompred Christians If they come to the Church and outwardly conform to the Word and Sacraments that this is enough then they are Christians good enough and shall come to Heaven as well as the Holiest But know this If thou wilt be a true Christian indeed thou must not onely make an outward profession of Christ's Name and Religion but thou must be content for his sake if he shall call thee to it to part with this World and all things in it be they never so dear to thee Now this forsaking of the World and Wordly things for Christ's sake is a Lesson hard to be learned and practised as we may see in that young man that came to Christ Mat. 19. 22. Use 2 Use 2. This teacheth us daily to prepare ourselves to the practise of this Point even to the forsaking of all Earthly things at the Will and Commandement of Christ if we should be called to it To this end we must daily strive to forsake the things of the World in heart and affection that so we may be able to do it actually when God shall call us to it Take heed then that we set not our hearts too
came a Leper unto him beseeching him and kneeling down to him and saying unto him If thou wilt thou canst make me clean March 7. 1618. Observ 1 HEnce gather That in prayer a reverent gesture and carriage of the body is to be used thereby to expresse the inward reverence of our hearts towards God Isa 6. 2. The Seraphims that is the Angels standing before God are said to cover their Faces in token of reverence much more should we use a reverent carriage of our Selves when we come before God in prayer Quest Quest Are we tyed to use alwaies this gesture of kneeling in prayer Answ Answ Not so the Word of God doth not bind us to this or any other particular gesture for in Scripture we find sundry gestures used Some have prayed standing as the Publican Luke 18. 13. and this gesture is also commended Mark 11. 25. Some have prayed sitting as Elijah 1 King 19. 4. and our Saviour Christ at the institution of his Sacramentall Supper blessed the Bread and Wine sitting Some have prayed kneeling as Paul Eph. 3. 14. and Peter Acts 9. 40. Some groveling with their faces on the Ground as Moses and Aaron Numb 16. 22. and our Saviour Matth. 26. 39. So this Leper as St. Luke saith Luke 5. Again some in prayer have stretched out their arms and hands toward Heaven as Solomon 1 King 8. 22. and Moses Exod. 17. 11. Some have lifted up their eyes to Heaven as our Saviour Christ Joh. 17. 1. Some have cast them down as the Publican Luke 18. Nevertheless though in the Word no one particular gesture be prescribed yet we may from the Scripture draw this generall Rule that all gestures used in prayer should be reverent Quest Quest What gestures are to be accounted reverent Answ 1 Answ 1. Such as are comely and decent 2. Such as serve to expresse the true inward humility of our hearts towards God 3. Such as expresse the inward reverence of our hearts Vse 1 Vse 1. To reprove the rude and unreverent behaviour of many in prayer especially in publick prayer Some lying along after an unseemly manner some gazing about some talking or sleeping But suppose they should carry themselves in this rude manner in the presence of an Earthly Prince would it not be hainously taken as a grosse contempt of his person And will not the King of Heaven and Earth take it much more as a high indignity offered to his Majesty that we should come to speak to him in prayer after this unreverent manner Let this abuse therefore be reformed amongst us Use 2 Vse 2. Look to our outward carriage when we come before God in prayer that it be decent and reverent especially be carefull of this publick prayer that by our reverent behaviour in the Church we may give good example to others And that we may be reverent in our outward carriage in prayer both publick and private labour above all to have our hearts affected with inward reverence and aw of God's infinite Majesty before whom we are and to whom we speak in prayer Observ 2 Observ 2. Such as will pray aright must come to God with humble hearts feeling their own vilenesse and unworthinesse of that which they ask So did this Leper come to Christ and this he shewed by the gestures of kneeling and falling flat on his face Thus also did Abraham abase himself in praying to God for the Sodomits Gen. 18. 27. He acknowledged himself to be but dust and ashes So Jacob Gen. 32. 10. I am not worthy of the least of all thy Mercies So Job 40. 4. Behold I am vile c. and Dan. 9. 7. O Lord righteousnesse belongeth to thee but unto us confusion of Face c. and Ver. 18. We do not present our supplications before thee for our own righteousness c. See Luke 18. The Publican Reasons of this point Reas 1 Reas 1. God is most ready to hear and accept those that are humble in heart Psal 34. 18. Jam. 4. 6. He giveth grace to such Reas 2 Reas 2. This sense and feeling of our own unworthinesse will breed reverence in us towards the Majesty of God Use 1 Use 1. See how unfit such are to pray who are proud in heart like the Pharisee Luke 18. God abhorreth them and their prayers He beholdeth them a far off Use 2 Use 2. In prayer Learn to deny our selves and all that is in us and labour to come to God with a lively feeling of our own vilenesse by reason of our sins and of our unworthiness in our selves to receive any good thing from Him The lower we are in our own eyes and the more vile in our own accompt the more highly doth the Lord esteem us and the readier is he to accept us and to hear our prayers Jam. 4. 10. Humble your selves in the sight of the Lord and he will lift you up Come not therefore to God as the proud Pharisee and as the Papist trusting in our own Merits or Righteousness but utterly renounce these things God loves humble Suters not such proud Beggars as the Papists are So much of the outward gesture used by this Leper in beseeching Christ Now I come to the words which he used in his Petition to Christ If thou wilt c. The words were explained before Observ 1 Observ 1. In that this Leper acknowledgeth Christ's Power to cure him we may hence gather That when we come to God in prayer we must rest perswaded and resolved that he is of Power sufficient to grant the things we ask of him Thus our Saviour Christ in his prayer grounded himself upon the Almighty Power of his Father Mark 14. 36. Abba Father all things are possible unto thee take away this Cup from me c. So Paul Eph. 3. 20. Unto him that is able to do exceeding aboundantly above all that we ask or think c. And to this purpose we are taught in the end of the Lord's prayer to use those words Thine is Kingdom Power c. Reas This perswasion of God's power and ability to give what we crave is one speciall help unto our Faith causing us to pray with the more confidence to be heard Reas Vse Labour to be throughly resolved of God's power to grant our petitions Know and be assured that he is an all-sufficient God able to do above all that we ask or think Though the things which we crave may seem to us very difficult and hard to be granted if we respect our own unworthinsse yet if we look at God's Almighty power we shall think otherwise Therefore in all our prayers strive for this resolution that it is possible with the Lord yea that it is easie with him to give that we ask For example dost thou ask pardon of thy sins Thou must first rest undoubtedly perswaded that the Lord can pardon them and that his mercy is great enough to forgive them Dost thou ask deliverance out of any great distresse of
thou didst not seek after him Even then when he saw thee lying and living in thy sins he drew thee out of them Ezek. 16. 6. When thou wast polluted in thy bloud He said to thee Live c. Though thou were'st as vile and corrupt as others by nature yet he hath passed by many others and hath freely called thee and taken thee out of thy sinfull Estate Consider this and let thy Heart be inlarged to thankfulness and be carefull to shew it in thy obedience to the will of God all the dayes of thy life Observ 2 Observ 2. Further in that this Levi a Publican and a covetous extortioner in all likelyhood was called of Christ to be a believer in him We learn That it pleaseth God sometimes to call home to himself great sinners and offenders to give them repentance and upon their Repentance to shew mercy in pardoning them Of this we have sundry examples as in Rahab the Harlot Manasseh a most wicked King yet upon his Repentance he was received to mercy 2 Chron. 33. 13. So Paul a Blasphemer and Persecuter of the Church yet was called to repentance and found Mercy 1 Tim. 1. So Mary Magdalen a sinfull Woman yet received to Mercy So Zachaeus a Publican and a covetous oppressor Luke 19. Reas Reas By this means the Lord doth the more magnify and set forth his Grace and mercy in calling great Offenders to Repentance and Faith and in pardoning their sins Use 1 Use 1. None therefore should be discouraged or afraid to come to God for pardon because of their great sins but rather they should make the more haste unto him by true Repentance and earnest suing for mercy in Christ The deepness of a wound or dangerousness of a Disease in the body doth not keep the party wounded and Diseased from seeking to the Surgeon or Physitian but causeth them rather to make the more haste to them So let the greatness of thy sins hasten thee to God by true Humiliation Remember That God hath called some great Offenders and upon their true Repentance received them to mercy Esay 1. 18. Though your Sins be as Scarlet or Crimson c. It is not the greatness of sin simply but continuance in sin that condemns the sinner Therefore though thy sins have bin many or great yet cast not away hope of mercy but seek to God through Christ for pardon and mercy onely see that thy Repentance and Humiliation be answerable to the greatness of thy sins c. Majora crimina majoribus abluuntur fletibus Ambros Use 2 Use 2. Teacheth us not utterly to cast off such as are great Offenders and foul sinners but to use all good means to reclaim them and to bring them to repentance that they may be saved 2 Tim. 2. 25. God may in time call them home to him for ought we know they may belong to his Election of Grace Let us not neglect any good means to draw them to Repentance be ready to admonish reprove instruct them c. Observ 3 Observ 3. This Levi being a Publican or Tribute-gatherer it is likely he was rich and wealthy for such were the Publicans no doubt for the most part men of great Wealth which they much increased by their covetous and unjust practises See Luke 13. 4. Yet this Rich and Covetous Publican is here called of Christ to be a Believer in him and he yielded obedience to this Calling in embracing Christ and following him Hence we may gather That although it be very hard for a covetous rich man to be saved as our Saviour affirmeth Matth. 19. 23 24. yet it is not impossible with God to call such a one and to reclaim him from his Covetousness yet withall we must here note that a covetous rich man cannot be saved so long as he remains still covetous but he must first forsake his sin of covetousness and his covetous and unjust practises as this Levi the Publican did or else he cannot be partaker of Gods Kingdome Let all Covetous Rich men think well of this and let it move them to repent truly of their sin of Covetousness and to forsake it that they may be saved Though a Rich man may be saved and many such have bin saved as Abraham Lot Solomon Job Zachaeus yet a covetous Rich man in whom that sin Reigneth remaining so cannot be saved Mark 2. 14. And as he passed by he saw Levithe Son of Alpheus sitting at the receipt of Custome and said unto May 30. 1619. him Follow me And he arose and followed him Observ 4 OBserv 4. Our Saviour Christ onely by speaking the word bidding Levi follow him did so work upon his Heart that he caused him readily to go after him yea to believe in him and to forsake his sins of Extortion and covetousness this teacheth us the wonderfull power and Efficacy of the word of Christ it is able to alter and change the Heart of a sinner yea of the vilest sinner It is able to work Faith and Repentance where it was not before The same word of Christ which was powerfull at first to create the World of nothing is still most powerfull to work Grace where it was not and to convert sinners to God That which David saith of the Law of God Psal 19. It Converteth the Soul is true of the word of Christ His lively Word uttered with his own mouth whilst he lived on earth was powerfull in changing the Heart and converting sinners as we see not onely in this Conversion of Levi but also in other examples as of Zachaeus Luke 19. and of Philip Joh. 1. 44. c. See also Joh. 6. 63. The words that I speak are Spirit c. And as the word of his own mouth on Earth was of great power so now his written Word is of no less power to work upon the Heart and to convert sinners especially when it is opened and applyed in the publick Ministry Hebr. 4. 12. The Word of God is quick and powerfull c. Rom. 1. 16. The Gospel of Christ is the power of God to Salvation c. Quest Quest Whence hath Christ's Word such power Answ Answ Not from the bare sound nor from the externall Letter but from the Divine Spirit of Christ accompanying it and giving vertue to it Use 1 Vse 1. See what they must do that lye yet in their sins and in their naturall condition if they would be drawn out of this miserable Estate they must diligently attend to the powerfull word of Christ Though he do not now speak to us himself on Earth yet still he speaketh to us by his Ministers who bring his word to us Hearken to this word on all occasions be swift to hear it this word is able to renew and change thy Heart able to cast down the holds of sin in thee 2 Cor. 10. able to quicken thee though thou be yet dead in sins and Trespasses Joh. 5. 25. It is as a fire to purge out
that are going on the way if they meet with stumbling-blocks are hindered by them See Luke 8. 13. they are said in time of temptation to fall away This for the meaning of the words Doct. Doctr. From the occasion of their falling away which is affliction and persecution arising c. we learn That afflictions and troubles do make tryall of Christians what they are whether sound in grace or no. The time of affliction layeth open either their sincerity or else their hypocrisie If they be sincere and sound they will shew it then by their constancy if they be unsound and hypocritical they will shew it by falling away from their profession Therefore afflictions in Scripture are called Temptations or Tryalls to shew that they are means to try what is in men whether they be sound Christians or hypocrites Deut. 8. 2. The Lord led the Israelites fourty years in the Wilderness to humble them and to prove them to know what was in their heart c. As the heat of the Sun in midst of Summer tryeth whether Corn be well rooted or no causing it to wither and dye if it be not well rooted so the heat of troubles and persecutions tryeth Christians whether they be sound or not discovering their hypocrisie if they be unsound In time of prosperity all go for good Christians and as a fair garment covers many deformities so prosperity hides men that it cannot be seen what they are but in affliction they are laid open and their hypocrisie discovered to the world for hypocrâ—tes do not serve God for naught but because he bestowes on them many good things in this life he gives them outward prosperity health wealth c. therefore so long as they enjoy these they will serve God and profess Religion and the Gospel of Christ but if these be taken away and instead of them God lay affliction on them they soon fall from God and from their profession Thus in Queen Mary's Reign here in this our Land those cruel and bloody persecutions raised against the Church made tryal and discovered who were sound professors and who were counterfeit In King Edward's Reign a little before all made profession of being Protestants but when the fiery Tryal came the greatest part fell away and became Papists in profession Vse 1 Use 1. See the goodness of God unto his Church turning those troubles and persecutions to the good of the Church which Satan and wicked men raise against it to hurt it for by these persecutions there is a tryal and discovery made of sound Christians and hypocrites and the one sort is differenced from the other and separated as Chaff and good Wheat by the Fann. Now this is for the good of the Church that a difference should be made between sound professor and counterfeits and that the one should he known from the other As Paul saith of Heresies There must be heresies that such as are approved among you may be known 1 Cor. 11. so may it be said of the troubles of the Church there must be such and it is good for them to be in this respect that such as are approved Christians may be known and hypocrites laid open to the world to be such as indeed they are Use 2 Use 2. See by this further when is the fittest time for us to judg of others or our own soundness and sincerity in Religion not the time of prosperity in which it is an easy matter for all to make a good shew but in the evil day and time of Affliction or Persecution then is the best tryall Would we know what soundness of Religion and Grace is in others look not what Profession they make in time of their Prosperity and so long as they may profess Religion and the Gospell with outward peace and ease and with the enjoying of their Liberty Lands Living c. But look how they carry themselves when trouble and Affliction comes on them when God tryes them with bodily sickness or other crosses when they are hated Reproached and Persecuted any way for the Profession of the Gospel if at these times they hold out constantly in their Christian Profession and even then hold fast the truth and cleave to God when he brings troubles on them this is a good Argument that they are sound Christians but if when such troubles come they fall from God or renounce his truth this shews them to be counterfeit Hypocrites Quest Quest. May not a sound Christian sometimes through infirmity and for fear of death or some other danger deny the truth and renounce his Christian Profession Answ Answ Yes For a time he may as Peter for fear of death through infirmity denyed Christ but a good Christian cannot wholly or finally fall from his Profession nor utterly renounce the truth as the Hypocrite doth The good Christian though he fall yet he lyeth not still in his fall but recovereth himself speedily by renewing his Repentance as Peter did so doth not the Hypocrite Here also we may see that the time of Affliction is the best time to judge of our own soundness in Religion and Grace for such as we are in time of trouble such for the most part we are in deed and in truth If then we can cleave fast to God by Faith and by Conscionable obedience and by a patient submission to his Will it is a good sign and an Argument of soundness of Grace in us but if in the evill day we faint in our troubles and cast away our confidence which we should place in God or grow to murmurring and impatiency as the Israelites in the Wilderness when they met with troubles this is an ill sign and it shews that either we are not sound Christians or at least that our Faith and other Graces of the Spirit in us are weak If we faint in the day of Adversity our strength is but small Prov. 24. 10. Use 3 Vse 3. Labour every one of us for soundness of Grace and for the power of true Religion in our hearts not resting onely in an outward shew of it that so when trouble shall come we may hold out constantly in the true Faith of Christ and in the Profession of the Gospell and that we may not discover our Hypocrisy and unsoundness by fainting in the evil day or by falling from our Profession and giving over our good course The time of Affliction will be a time of tryall which will lay open either our soundness or else our Hypocrisy then it will appear what is in us Now therefore in time of our Prosperity prepare and arm our selves with sincerity and soundness of Grace against the evil day else we shall never be able to stand fast at that time all counterfeit Graces and vain shews of Religion will then fail us and stand us in no stead yield us no comfort but shall vanish as stubble before the Wind. As the blade of corn in stony ground withereth and dryeth when the scorching
under Satan in which thou art by nature inthralled Vse 3 Use 3. Pray unto God to restrain the Devil's power and malice and not to suffer him to tyrannize over our souls or bodies as he desireth Intreat we the Lord to rebuke him and not to suffer him to have his will of us or to exercise his tyrannical power over us Vse 4 Vse 4. Such as are free from the tyranny of Satan to be truly thankful unto God for this unspeakable mercy c. Mark 5. 6. c. But when he saw Jesus afar off he ran and worshipped him c. Sept. 24. 1620. VVE have spoken of the Circumstances of this Miracle Now we are to speak of certain Antecedents which went immediately before the working of it which are two in number 1. The behaviour of the Devils in the party possessed toward our Saviour Christ Verse 6 7 8. 2. A Conference between our Saviour Christ and them Verse 9 c. unto the 13th Touching the first namely the behaviour of the Devils in the party possessed it stands in two things 1. In the outward action and gesture which they used When they saw him afar off they ran and worshipped him Verse 6. 2. In the words or speech which they used unto Christ Where we may consider both the manner of their speaking crying out with a loud voice and the matter of their speech consisting of 3. parts 1. An Expostulating with our Saviour about the cause of his molesting them What have we to do with thee 2. A Confession of Christ to be the Son of God 3. A Request made unto him That he would swear unto them by God not to torment them And this request is amplified by setting down the cause or reason of it Verse 8. Because he said unto him Come out of the man thou unclean spirit When he saw him he ran and worshipped him That is the Devils in the party possessed so soon as they perceived Christ coming toward them made haste to adore Him Luke 8. 28. He fell down before him Quest Quest. What moved the Devills thus hastily to come and adore Christ Answ Answ It is likely they did this partly by compulsion being forced thereunto by the Divine power of Christ which they now began to feel even before they came nigh him And partly of their own accord hoping by this submission and outward obeysance to obtain some favour at the hands of Christ that they might not be cast out as appeareth by their words used to him Observ 1 Observ 1. See here that Christ Jesus the Lord hath absolute power and authority over the wicked Angels and is able to force them to do homage and to submit themselves to him as his slaves and vassals If he had this power over them when he lived on earth in state of abasement how much more now he sits at Gods right hand in heavenly glory See this Point before Cap. 1. Vers 25. Use 1 Use 1. This sheweth us the dignity and excellency of Christ's person and must teach us highly to reverence him and to yield all due homage and subjection to him If the Devills fall down and worship before Christ how much more ought we to serve him with reverence and fear Even Kings and Rulers are to do this Psal 2. Kiss the son c. Use 2 Use 2. It is matter of great comfort to the true Church and all faithful Members of it against all the power and malice of Satan c. Observ 2 Observ 2. Further we learn here That though the Devils do yield sometimes a kind of service and worship unto Christ yet they do not this in sincerity but in hypocritical manner either being forced and compelled thereunto by the power of Christ or else for some sinister ends and respects not ayming in their service at the glory of Christ but at the accomplishment of their own devilish purposes that under colour of doing some homage and reverence to Christ's Person they may do the more hurt and mischief Thus we see this Legion of Devills in the party possessed fall down before Christ and make shew of worshipping him but they do all in Hypocrisy partly compelled to it by Christ's power and partly hoping by this means to obtain their wicked desire and purpose of Christ that he would not cast them out of the party possessed but that they might still hold possession in him And such Hypocriticall counterfeit Service as this is all that homage and worship which the Devils do at any time perform unto Christ Use 1 Use 1. See then a great difference between the service and obedience which the Devills yield to Christ and that which the good Angells and Saints both in Heaven and on Earth do perform to him The one is counterfeit feyned and Hypocriticall the other is true and sincere The wicked Angells serve and worship Christ either by compulsion being forced to it and haled to it by violence against their wills as Bears to the stake for if they might have their choice they would do him no such homage at all as sometimes they are constrained to do or else if they do at any time make shew of serving or adoring the person of Christ willingly yet it is alwayes for some sinister and wicked end and purpose which they therein aim at and not out of any desire of honouring Christ But on the other side the good Angells and Saints of God in Heaven and Earth do serve and worship Christ in sincerity with free and voluntary spirits and aiming in their Service at the Honour and Glory of Christ Use 2 Vse 2. To teach us that it is not enough for us to adore and serve Christ Jesus our Lord for so the Devills do but we must look to the manner of our service that it be not Hypocriticall and counterfeit that it be not a forced Service and that it be not for sinister ends and respects as for Custome or Fashion or to gain credit thereby because we would be accompted Religious c. for such kind of worship as this even the very Devills of Hell may and do yield unto Christ But we must see that the service we yield to Christ be unfeined and such as he requires in his Word both for matter and manner We must look it be a free and voluntary worship Psal 110. 3. Christ's people are a voluntary people as is there Prophesied We are taught to Pray in the Lords Prayer That we may do the will of God as it is done in Heaven by the Saints and Angells that is freely and chearfully not by compulsion as the Devills and wicked men do it So again in all the Service we perform to Christ we must also see that our chief aim be at his Honour and Glory not at sinister ends or respects as it is with the Devills in their Service It must not be so with us for then our service is no better then theirs So much of the
could do Mark 9. 12. And restoreth all things c. Dec. 10. 1626. NOw followeth the second part of Christ's Answer to his Disciples Question c. which contains a further Declaration of that which was to be done and suffered by Elias that is to say by John Baptist at his coming 1. He shews what he should do He should restore all things 2. What he should Suffer such abuses and hard measure as Christ himself was to Suffer This is implyed as we shall hear in the words following And how it is written or as it is written of the Son of Man c. Of the first And restoreth all things Matth. 17. 11. He shall restore all things or set all things in order The meaning is that it was appointed of God and foretold by the Prophets not onely that John Baptist should-come before Christ but also that at his coming he should be a speciall instrument and means of restoring the corrupted and disordered state of the Church and of reforming such abuses as should raign in it at his coming And this is one speciall reason as we have heard before why John Baptist is here called Elias and resembled unto him because as Elias in his time was stirred up to be a speciall Restorer of Religion and true Worship of God and a means to reform the corrupt state of the Church So was John Baptist also appointed to be another Elias as it were in respect of this restoring the corrupted state of the Church and of true Religion in his time Now further when it is said here that Elias that is John Baptist coming in the Spirit and Power of Elias was to restore all things This is not so to be understood as if John should perfectly accomplish this restauration or reformation of the Church for that was to be effected by Christ himself at his coming and afterward but that John should be an instrument and means to begin and to make way for this reformation which was afterward to be more fully accomplished by Christ himself Quest Quest How or by what means was John Baptist at his coming to begin and make way unto this excellent work of restoring the corrupt and disordered state of the Church Answ Answ Two wayes 1. By his Doctrine and Ministery 2. By his example of Life and Practice Of the first He was to be a means of reforming the Church by his Doctrine sundry wayes 1. By his zealous and sharp reproving of sin in all sorts especially in such as were the chief Authours of abuses and corruptions as in the Pharisees and Sadduces yea in King Herod himself c. 2. By preaching the Doctrine of Repentance and Reformation of Life to all sorts of persons that had need thereof as may appear Matth. 3. 2. and Luke 3. 10 c. Also Luke 1. 17. 3. By preaching Christ that is exhorting and stirring up the People to imbrace him as the onely true Messiah and to believe in him who should come after him to perfect the Reformation of the Church See Joh. 1. 29 30. Of the second He was to be a means of reforming the Church by the holy example of his Life in being a speciall and extraordinary pattern of the practise of Repentance and Mortification for so he was in regard of strictness and moderation in Dyet Apparrel c. Observ 1 Observ 1. The state and condition of the visible Church of God upon Earth is oftentimes tainted with great corruptions and disorders which do get in it and bear sway in it for a time so it hath great need of Reformation Thus was it with the Church of the Jews in John Baptist's time and before many and great abuses and corruptions were then raigning in it even in all estates and degrees as in the Pharisees and Sadduces Matth. 3. 7. All things almost were out of order otherwise there had been no need of John Baptist to restore all things See Luke 3. 10 c. Where John admonisheth all sorts of People to reform their Lives as the common People the Publicans the Souldiers So afterward in our Saviour Christ's time and the Apostles dayes there remained many and great corruptions in the same Church notwithstanding the Reformation begun by John's Ministery The chief Teachers and Governours of the Church were very corrupt both in Doctrine and Life as the Priests Scribes and Pharisees c. There were also great corruptions then in the very calling of the Officers and Governours of the Church the High-Priests Office was become annuall Joh. 11. 49. whereas by the Law of God it ought to continue in the same person till his Death yea some think there were two High-Priests together at the same time viz. Annas and Caiphas who did execute the Office by course Luke 3. 2. Beza in loc Vide Scalig. prolegom in Euseb qui putat unum tantùm fuisse summum sacerdotem alterum verò vicarium ejus Scribes and Pharisees should all have been of the Tribe of Levi Deut. 33. 10. On the contrary Paul and his Father Acts 23. 6. Phil. 3. 5. were of Benjamin Now the Teachers and Governours being so corrupt there is no doubt but the common People were little better So in Elias his time the Church of God among the Israelties was grown to a very corrupt state and condition The King had set up Idolatry and pulled down the true Worship of God and slain the true Prophets of God the People were generally corrupted and fallen away See 1 King 19. 14. how Elias compaineth of their Apostacy So in the Prophet Esay's time the Church of God among the Jews was grown full of corruptions Esay 1. 10. The Rulers were Rulers of Sodom and the People were People of Gomorrah So afterward in the Prophet Jeremiah's time a little before the Captivity there were many and great Corruptions and Disorders grown in the Church Jer. 6. 13. So in the times since Christ the Church hath often times been tainted with many and great Corruptions having great need of restoring As in the time of the generall prevailing of the Arian Heresie So afterward in the time of Pope Gregory the seventh about the year 1073. which was the time of the loosing of Satan and from thence till Luther's time Causes of such Corruptions and Disorders in the Church 1. Satan the Arch-enemy of the true Church who labours continually to corrupt the Church and to bring it out of order that so he may hinder Christ's Kingdom Matth. 13. 39. He is that enemy that soweth tares in the Field of the Church He stirreth up and sets on work wicked men as his Instruments to bring in abuses and disorders into the Church 2. Wicked men themselves are the Devil's Instruments who are willing to be set on work by him and do labour to do hurt in the Church by bringing in such corruptions and abuses 3. The negligence of such as are Governours in the Church in not opposing themselves against such abuses and
and destruction Now as this Love and Mercy of Christ doth in some sort extend to Mankind in general so more especially it reacheth to his Saints and faithful People for whose sakes especially he doth use to rebuke Satan their Enemy for his malice against them Zech. 13. 1 2. when Satan stood at the right hand of Joshua the High-Priest to resist and hinder him in the execution of his Office it is said The Lord said unto Satan the Lord rebuke thee c. that is Christ as Mediatour prayed unto God to rebuke or reprove the Devil for his malice shewed against the Lord's faithful Minister And this shews the singular Love of Christ to his faithful Servants and care which he hath of their good in that he shews himself such an Enemy to the Devil being their main Enemy And if it be mentioned Psal 105. 14. as a Token of God's special Love to his Church that He reproved Kings for their sakes much more is it an evidence of his Love and Mercy to his Saints and Servants that he doth reprove and rebuke the Devil himself for their sakes who is a far more potent and dangerous Enemy to the Church of Christ than any Kings of the Earth can be Use Vse The consideration of this special love and goodness of Christ toward Mankind especially to his Church and faithful Servants testified by his rebuking of Satan their Enemy and shewing himself grieved and offended at him for his malice against them I say the consideration hereof is matter of great comfort to us all times but especially in such miseries and troubles as are stirred up against us either by Satan or his Instruments For we may assure our selves that Christ Jesus our Saviour is affected with our miseries and much offended at Satan and his Instruments for his rage and malice against us and he will in due time shew himself so to be by rebuking both Satan and his wicked Instruments though not in words as he did now rebuke the Devil in this possessed Child yet really by curbing and restraining their power and malice yea by executing his just wrath and vengeance upon them for the same Mark 9. 25 26 27. Saying unto him Thou dumb and deaf Spirit I charge thee come out of him and enter no more June 3. 1627. into him c. NOW followeth the matter of the Charger or Commandment which our Saviour now laid upon the foul Spirit which was in the Child He said unto him Thou dumb and deaf Spirit I charge thee come out of him c. Where 1. Consider the Names or Titles of reproach which he giveth to the Devil by way of upbraiding or reproving of him calling him the dumb and deaf Spirit 2. The Charge it self Of the first Thou dumb and deaf Spirit These Titles he giveth unto the Devil in regard of those malicious and cruell Effects which he had wrought in the Child not onely entring into his body and possessing it by fits and at certain times but also striking the Child and disabling him in his outward Senses and natural Powers of his body so as he had no use of them bereaving him both of the faculty of Speech and of the sense of Hearing Observ Observ That by God's permission the Devil hath Power not onely to enter into the bodies of Men Women or Children and to holy possession of them but also to annoy and hurt the powers and faculties of Nature in them and to hinder the operation of them He hath power to strike men with the loss of their bodily Senses as Hearing Seeing c. and to take from them the faculty of Speech as here he did unto this Child Matth. 12. 22. They brought unto him one possessed with a Devill blind and dumb and he healed him c. Luke 11. 14. He was casting out a Devill and it was dumb And when the Devill was gone out the dumb spake c. which shews plainly that the Devil was the cause of that dumbness in the party that was possessed So Luke 13. 11. mention is made of a Woman which had a Spirit of Infirmity and was so bowed and made crooked in her body by Satan for eighteen years that she could not stand or go upright notwithstanding the use of means Use Use See how we are bound to bless God and to be thankfull for his mercy in not suffering Satan to have this Power over us or ours to strike us in our senses or in other naturall powers of our bodies and to take from us the use of them as he would do if the Lord did not restrain him If he might have his will he would strike us deaf that we should not hear the Word of God to our comfort or edification or dumb that we be not able to speak a word to God's Glory or Edification of others in Prayer Thanksgiving or otherwise or he would strike us blind that we might not behold the Glory of God in his Creatures to our comfort Therefore seeing it is by God's mercy that we do enjoy the benefit of our senses and that we are not by Satan's malice bereft of them let us be truly thankful unto God and shew it by using our senses and all the powers of our bodies to his Glory in the practice of those holy Duties which he requireth of us Now followeth the Charge or Commandment it self which our Saviour layeth upon the Devil which is two-fold 1. To come out of the Child 2. To enter no more into him I charge thee Or straightly Command thee By this our Saviour testified his absolute Power and Authority over the foul Spirit And enter no more c. Because the Devil had formerly used to take the child by fits at certain times as we have heard entring into him again and again and that sundry times after he was departed out of him therefore our Saviour not onely chargeth him to depart out but withall forbiddeth him to enter any more into him Observ 1 Observ 1. That Christ hath absolute Power and Authority over the evil Angels or Devils to command and over-rule them as he pleaseth This Power he shewed even while he lived upon Earth in state of Humiliation by commanding or charging evil Spirits to go out of such as were bodily possessed by them as here we see he did and at other times The same Power of Christ over the Devils doth further appear by this That when they were cast out they could not enter into the herd of Swine without his permission chap. 5. Now if while he lived on Earth in state of Humiliation he had this Power and Authority over the Devil then much more now that he is exalted to the right hand of God in Heaven Phil. 2. 9. God hath highly exalted him and given him a Name which is above every Name That at the Name of Jesus every knee should bow c. Col. 2. 10. He is called the Head of all Principality and Power viz.
Crucianus as Luther sayes Observ 3 Observ 3. That in suffering the Cross we are partners with Christ in that we suffer the same or the like which he suffered before us Our Saviour tells these two Disciples that they should drink of the same cup and be Baptized with the same Baptism with him Revel 1. 9. I John your companion in the Kingdome and in the patience of Christ It is called the Patience of Christ because he suffered the like afflictions and so was a partner with them Therefore Paul mentions the fellowship of Christs sufferings desiring to know and have experience thereof Phil. 3. 10. And hence it is that the afflictions of the Saints and faithfull are said to be Christs afflictions c. Use 1 Use 1. See what an honour and dignity it is to suffer the Cross and Afflictions of this life for Christ and the Gospell in that herein we partake with Christ we suffer with him and he with us we drink of the same cup c. Therefore as it is a great honour to drink of the same cup in which the King or some other great man hath drank so much more c. Vse 2 Vse 2. To comfort and encourage us to the patient bearing of all afflictions for Christ and for the keeping of a good Conscience considering that herein we are companions and partners with Christ himself the Son of God drinking of the same cup c. Therefore though it be a bitter cup be content to drink of it seeing Christ Jesus the Son of God himself hath begun to us c. 1 Pet. 4. 12. Beloved think it not strange concerning the fiery tryall c. But rejoyce inasmuch as ye are partakers of Christ's sufferings c. So did Paul Col. 1. 24. By suffering the Cross we are made conformable to Christ our head which we must be and should earnestly desire to be as Paul did Phil. 3. 10. The more troubles the better because the more like to Christ And Rom. 8. 17. If we suffer with him we shall be glorified with him Mark 10. 40. But to sit on my right hand c. June 14. 1629. THe second part of our Saviours reply to his two Disciples answer unto that question which he demanded of them ver 38. Whether they could drink of the cup and be baptized with the baptism of the Cross with him To this they answered affirmatively We can whereupon he replyeth to them again in this verse and the former And his reply consisteth of two parts 1. A concession or granting that they should indeed hereafter drink of that cup and be baptized with that Baptism c. 2. A plain rejecting or denying of their ambitious sute before made to him for the highest places next to him in his Kingdome by way of rendring a reason why he could not grant that their Petition The reason is twofold alledged by him 1. From his own power Authority or Office In that to â—it at his right and left hand was not his to give 2. From the persons to whom that preferment did belong being such onely for whom it was prepared To â—it at my right hand c. That is to be advanced to the highest places or degrees of glory in my Kingdome as before ver 37. Is not mine to give This is not to be understood simply and absolutely as if our Saviour denyed that he had any power or authority at all to give or bestow that preferment to the chief places in his Kingdome but it is to be understood in some respects and with some limitations 1. That it was not his to give in that sense and meaning as the two Disciples desired it who imagined and fancied to themselves a temporal earthly and worldly kind of honour and preferment above their fellow Disciples in Christs Kingdome Such a kind of preferment or honour was not his to give because his Kingdome was not earthly or temporal but Spiritual and heavenly neither was he called or sent of God to give unto men such worldly honour or dignity above others 2. It was not in his power absolutely and of himself as he was man and as he was Mediator to bestow those high degrees of glory in his heavenly Kingdome but he was to do it by appointment from God his Father and by authority received from him So Luke 22. 29. I appoint you a Kingdome as my Father hath appointed unto me 3. It was not in his power as to give it to whomsoever he would but to those persons onely for whom it was ordained of God the Father as the words following shew But it shall be given to them for whom it is prepared That is to those special and eminent persons amongst the elect of God for whom it is ordained in the eternal decree and purpose of God Observ 1 Observ 1. It is no part of Christ's Office as he is Mediator to confer or bestow worldly honour dignities or preferments upon men He was not called or sent of God his Father to this end neither came he to this end into the World As his Kingdome is not of this World Joh. 18. 36. so neither is it his Office or Calling as Mediator to bestow worldly honours or dignities upon his subjects or followers This he implyeth here when the two Disciples suing to him for such kind of preferment in his Kingdome as the Kings of this World use to advance their subjects and favourites unto he tells them it is not his to give On the contrary the office of Christ is to bestow Spiritual and heavenly dignities and preferments upon his subjects and servants as the Grace of Regeneration and Adoption in this life and after this life eternal glory in his heavenly Kingdome Joh. 1. 12. As many as received him to them gave he power or priviledg to be the sons of God c. And Joh. 10. 28. I give unto them eternall life Use 1 Use 1. See one cause why good Christians are for the most part so little honoured and preferred in this World It is because they are not of this World but are subjects of Christs Kingdome which is Spiritual and heavenly not temporal or earthly neither is it the Office of this heavenly King and Mediator of the Church to give worldly honours to his subjects but spiritual dignities Vse 2 Use 2. Teacheth us not to imbrace Christ or the profession of the Gospel in hope of worldly honour or preferment thereby but rather with this condition to suffer contempt and disgrace in this World and to be in little or no accompt in it remembring that Christs Kingdome is not of this World neither is it his Calling or Office as he is Mediator to advance his subjects to worldly honours but to Spiritual and heavenly preferments therefore seek these by the profession of Christ and let the other go c. As he is God he can give worldly honour to his Saints and so doth sometimes but as Mediator it is not
ver 9. 10. shall be explained afterward Now follow the Instructions from the words explained Observ 1 Observ 1. That Christ Jesus the Son of the Virgin Mary born at Bethlehem and brought up at Nazareth is the true and onely Messiah and Saviour of Mankind promised of God and foretold by the Prophets This may appear in that the Prophecy of Zachary which he foretold of the true Messiah 500 years before or thereabouts was here fulfilled in this Jesus of Nazareth viz. that he should after the manner of a King ride into Jerusalem upon the Foal of an Ass c. Therefore this is noted as one cause why our Saviour did now ride in this manner to Jerusalem that the Prophecy of Zachary might be fulfilled in him Matth. 21. 4. ut suprà Which as it serveth to convince the Jews at this day who deny this Jesus to be the Messiah and do expect another to come so it serves to strengthen our Faith in this Jesus as in the true and onely Messiah and to cause us by Faith to believe and rest on him onely for Salvation Tertullian in Apologet. sayes The Christians were called Asinarii by the Heathen in contempt because their Saviour rode upon an Ass c. Observ 2 Observ 2. That Christ Jesus the Son of God and true Messiah is a King and hath a Kingdome or Kingly power and Authority belonging to him This appeareth here in that he did now ride into Jerusalem with a kind of regal pomp and state as a King and was in his riding by the way honoured as a King both by the Disciples and by the people casting their garments in the way c. All this was done by the special providence of God thereby to shew and manifest that Christ Jesus was and is indeed a King and hath a Kingdome belonging to him Therefore also ver 10. They cryed before and after him Blessed be the Kingdome of our Father David c. and Joh. 12. 13. Blessed is the King of Israel c. Therefore also Joh. 18. 37. being asked by Pilate whether he were a King he confessed it plainly and denyed it not And he is often in Scripture both in the Old and New Testament called a King and said to have a Kingdome 1 Tim. 6. 15. King of Kings c. Now Christ's Kingdome is twofold 1. General which he exerciseth over the whole World ruling and Governing all Creatures by his Divine power and providence as he is God The Kingdome of his power 2. Special which as Mediator he exerciseth over his true Church or chosen people appointed to Salvation by which he ruleth and reigneth over them for their Spiritual good and Salvation Psal 2. 6. I have set my King upon my holy Hill of Sion And Luke 1. 33. He shall reign over the house of Jacob c. that is over the Church Now this special Kingdome over the Church is that which we here speak of principally for this was it which was now manifested by Christ's triumphant riding into Jerusalem Zach. 9. 9. Tell the daughter of Sion thy King commeth unto thee c. Further this Kingdome of Christ over his Church is twofold 1. His Kingdome of Grace which he exerciseth in this life ruling and reigning in and over his Elect by the power of his Word and Spirit 2. His Kingdome of glory by which he shall reign in and with his Saints in Heaven after this life Vse 1 Use 1. See the Dignity of Christs person in that he is a King yea the King of Kings and Lord of Lords the onely Potentate c. having a supream Kingly power and authority over all the World and especially over his Church c. Which should cause us to be affected with all fear and reverence towards this King and to shew it in our reverent carriage towards him at all times especially when we come before him to perform Religious worship to him in publick or private Psal 2. 11. Serve the Lord with fear c. Kiss the Son lest he be angry c. yea the greatest persons even Kings and Rulers are commanded to shew this reverence to Christ c. Vse 2 Use 2. See also by this the dignity of every true Christian which is a Believer in Christ for such a one is most nearly united to Christ being one with Christ and Christ with him and so Christ being a King yea the King of Kings Hence it must needs follow that such as are so nearly joyned to him are partakers also of this royal dignity Therefore they are called a royal Priesthood 1 Pet. 2. 9. and Revel 1. 6. Christ is said to have made us Kings and Priests unto God his Father Therefore also Revel 4. 4. The 24 Elders are said to have Crowns of Gold on their heads to shew that they are Kings and shall reign as Kings with Christ in his heavenly Kingdome hereafter Now this may comfort a good Christian against all contempt which is cast upon him in this World c. Use 3 Use 3. Seeing Christ Jesus the Son of God is a King and hath a Kingdome or Kingly power over all the World but especially in and over his Church this must teach us and all that live in the Church and profess to be members of it to acknowledg and take Châ—ist for our Soveraign King and Governour and to shew that we do so by yielding all due honour subjection and obedience unto him c. But more of this afterward Observ 3 Observ 3. In that the royal honour done to Christ here was accompanied with such outward poverty meanness and baseness in some respects as that he rode upon an Ass-Colt and that none of his own but a borrowed one and without any rich furniture or trappings and was accompanied with none but persons of mean and low degree c. Hence we learn that Christ's Kingdome is not of this World Joh. 18. 36. as the Kingdoms of earthly Princes but it is wholly Spiritual and heavenly consisting in a Spiritual power and Government over mens Soulâ— and Conscienceâ— This he shewed also at other times as Joh. 6. 15. Luke 12. 14. and Joh. 8. But of this before often See chap. 10. ver 45. Mark 11. 8. And others cut down branches of the Trees c. Octob. 4. 1629. Observ 4 Observ 4. FRom the example and practice of the Disciples and of the multitude in performing such great honour to Christ we are taught our duty which is that we ought to yield all due honour unto Christ Jesus the Son of God If he were to be honoured when he was upon earth in staâ—e of his humiliation much more now he is at the right hand of God in heaven Joh. 5. 22. God the Father hath committed all Judgment to the Son That all men should honour the Son even as they honour the Father c. Reas 1 Reas 1. He is our absolute Lord and Master and it is the duty of Servants to honour
Messiah may be blessed of God that is that he may be a happy and prosperous King in himself and unto them And this they did after the usual custom of Subjects who have used at the publick Inauguration or installing of their Kings to make such solemn prayers for them As for Solomon 1 King 1. 39. See also 1 Sam. 10. 24. He that cometh in the name of the Lord That is the true Messiah and King of the Church who was to come See Luke 7. 19. who is said to come unto them in the Name of the Lord because he came being sent with power and authority from God Blessed be the Kingdom of our Father David Let the Kingdom of the Messiah which was peculiarly promised to our father David and in which he succeedeth David be happy and prosperous See 2 Sam. 7. 16. and Esay 9. 7. Jer. 23. 5. Luke 1. 32. Vide etiam Gerard. in Harmon Evang. part 1. pag. 311. They call David their father because being Jews they were of the posterity of David As for the same reason they called Abraham their father because they were of his seed and posterity See Gerard. Harm Which cometh in the Name of the Lord Which is now revealed and manifested with power and authority from God Hosanna They repeat this word again the better to express their zeal and earnestness in this prayer for the safety and prosperity of their King and his Kingdom In the highest These words are added to shew to whom they directed this their prayer viz. to God who dwelleth in the highest Heavens So Psal 118. 25. Save I beseech thee O Lord c. See Psal 148. 1. The words being thus explained we are in them to take notice of some things which are Commendable in this people and some things Discommendable Commendable it is 1. That they acknowledg Christ to be the true Messiah which was to come 2. That they acknowledg him to be their King and such a King as came unto them with authority from God 3. That they congratulate his coming shewing their joy and thankfulness by crying Hosanna to him 4. That they shew their love and affection both to the Person of Christ and also to his Kingdom in praying for the safety and prosperiâ—y of both On the contrary that which is Discommendable and wherein they fail is this 1. That they shew themselves ignorant of the Godhead of Christ and do suppose him to be a meer man viz. a Prophet of God sent unto them as Matth. 21. 11. and therefore they pray for him as for one that was man and not God whereas if they had believed him to be God they would rather have prayed to him than for him 2. That they suppose Christ the Messias to be an earthly King and his Kingdom to be a temporal Kingdom of this World for this was the common errour of the Jews at this time when our Saviour lived on Earth General Instructions from the words Observ 1 Observ 1. In that this people having before honoured Christ by their actions or deeds in casting their garments in the way and cutting down branches of Trees c. do now also honour him in their words by this solemn Acclamation or crying to him Hosanna c. thereby expressing both their solemn joy and thankfulnesse for his coming as also their desire and prayer for the safety and prosperity of him and his Kingdom hence gather That it is our duty to honour Christ Jesus the Son of God not only in our actions or outward practice but also by our words and speech we must be ready to employ our tongues as well as hands in honouring him Now we honour Christ in our words 1. By free and bold profession of his Name and Truth before men whensoever we are called so to do and when it makes for the glory and honour of Christ yea though it be before enemies of the truth and with hazard and danger to our selves Thus this people do here boldly confesse Christ to be the Messiah and King of the Church even before the Scribes and Pharisees as appeareth Luke 19. 39. and that notwithstanding that it was agreed before by such as were in authority among the Jews That whosoever did confesse him to be the Christ should be excommunicated Joh. 9. 22. But of this way of honouring Christ we have before heard Verse 7 8. 2. We honour Christ in our words by calling upon his Name together with the Father and Holy Ghost offering up our Petitions and thanksgivings to him daily and upon all occasions 3. By holy and religious Conference touching the Person of Christ and his Office as he is our Mediatour as also touching the benefits we have by him And touching the Word of Christ c. Use 1 Use 1. See we make conscience thus to honour Christ in our words c. Use 2 Vse 2. See the great sin of such as dishonour Christ the Son of God in their words and speech either by denying or concealing his truth c. or by neglect or abuse of prayer or by profane speech of Christ or his Word Also by swearing c. Observ 2 Observ 2. In that this common people do alledg these words Hosanna c. out of Psal 118. making use of it at this time in honouring Christ c. we may see by this that even the common people among the Jews at this time were well acquainted with the knowledg of the Scriptures and did use to read and exercise themselves therein so as they could allâ—dg the words and sentences of the same as occasion was offered yea the very Children had learned to crâ—â— Hosanna as appeareth Matth. 21. 15. This teacheth us that all sorts of persons in the Church yea eveâ— the common and meaner sort should exercise themselves in reading and searching the Scriptures that they may be acquainted with the same and grounded in the knowledg of them Joh. 5. 39. Search the Scriptures c. and Col. 3. 16. Let the Word of Christ dwell in you richly c. Use 1 Use 1. See the sin of the Popish Church barring the common people from reading the Scriptures and so nuzzling them in ignorance and blindness c. Hence come all evils saith Chrysostom from ignorance of the Scriptures the cause of all errours and sins in judgment and practice Use 2 Vse 2. To stir up all sorts among us to diligent study of the Scriptures yea daily to exercise themselves therein that they may be able to make use of the same on all occasions offered Hieron Arator manu stivam tenens Davidicum aliquod canit Here followeth more particular Instructions from the words of this publick and solemn Acclamation or Cry of the People before and after Christ Now the words contain in them two things 1. A joyful or triumphant Gratulation or Well-coming of Christ the Messiah and King of the Church now coming in his Kingdom that is manifesting the glory of it by his manner of
riding into the City of Hierusalem This Gratulation is implyed in the word Hosanna twice repeated which as we have shewed before is not only a word of Prayer but also of publick Joy and Gratulation or Thanksgiving c. The second thing contained in the words is a form of publick Prayer or Petition which the people make unto God for the Person and Kingdom of Christ the Messiah 1. For his Person in these words Hosanna Blessed be he that cometh c. Hosanna in the highest 2. For his Kingdom in these words Blessed be the Kingdom of our Father David c. Of the first The joyful Gratulation c. Observ Observ We ought to rejoyce and be thankful unto God for the coming of Christ the Messiah unto us and for the manifestation of his Kingdom and glory amongst us at any time whensoever we take notice hereof And not only so but we are to shew and express our joy and thankfulness by all outward signs and tokens of it So did the people here by crying Hosanna to Christ as he came riding into Hierusalem Zach. 9. 9. Rejoyce O Daughter of Zion c. Thy King cometh unto thee Of the second The Prayer for the Person and Kingdom of Christ 1. The prayer for the Person of Christ In it are three things expressed 1. The matter of their Petition what it is they desire or pray for viz. The safety and prosperity or happiness of their Messiah and King in these words Hosanna blessed be he c. 2. The Person for whom they pray and desire this viz. Christ the Messiah and King of the Church He that cometh in the Name of the Lord. 3. To whom they make this Prayer viz. To him that dwelleth in the highest Heavens that is to God Quest Quest How may Christ be said to come to us and to manifest his Kingdom amongst us seeing he is now in Heaven c Answ Answ He may be said to come unto us when he doth give unto us his Word and Sacraments sending his Messengers and Ministers to us to preach In these and by these he cometh to us And we are to rejoyce and be thankful for his coming thus unto us Act. 8. 8. when the Gospel was first preached in Samaria by Philip it is said There was great joy in that City So likewise the Kingdom of Christ may be said to come unto us when the Gospel of the Kingdom cometh and is preached to us as Luke 10. 9. when our Saviour sent forth his 70 Disciples to preach the Gospel to the Cities of Judea he bade them tell those to whom they came That the Kingdom of God was come nigh unto them But especially the Kingdom of Christ is then manifested amongst us when the Ministery of his Word and Gospel hath good success working effectually for the Conversion of souls and for the confirming of such as are already called When the Word of God doth run or hath free course and is glorified as it is said 2 Thess 3. 1. Therefore whensoever we see it to be so we ought greatly to rejoyce and to be truly thankful to God expressing our joy and thankfulnesse by all signs and tokens of it We have then cause to cry Hosanna Blessed is he that cometh c. Blessed be the Kingdome c. In the second Petition we pray for the coming of Christ's Kingdom Therefore rejoyce and be thankful when it cometh Vse Use See the sin of those who are so far from shewing joy and thankfulnesse for the coming of Christ and for the manifestation of his Kingdom amongst us by the Ministery of his Word that they think it rather a burden and are apt to grow weary of Christ's presence and could be content he should depart from them again Mark 11. 10. Blessed be the Kingdom of our Father David c. Octob. 18. 1629. HEre followeth the second thing contained in the words of this Acclamation viz. A form of publick Prayer conceived and uttered by the people for the Person and Kingdom of Christ the Messiah And 1. Of their Prayer for the Person of Christ in these words Hosanna blessed be he that cometh c. Where three things are to be considered c. ut suprà 1. Touching the matter of their Petition what it is they desire or pray for viz. the safety and prosperity of Christ their King and Messiah Hosaâ—na Blessed be he c. Observ 1 Observ 1. Here take notice of the ignorance and common errour of the Jews touching the person of Christ They were ignorant of his God-head not yet knowing him to be the natural Son of God but supposing him onely to be a great and extraordinary Prophet sent from God such as they conceived the Messiah should be yet such a Prophet as was onely man and not God So Matth. 21. 11. ut supra Hence it is that they do here cry Hosanna to him c. praying unto God to save bless and prosper him which they would not have done if they had believed him to be true and very God for then they would rather have Prayed unto him c. Vide Jansen Harm in Joh. 1. 49. Observ 2 Observ 2. Though they were ignorant of Christ's person yet bâ—cause they cryed Hosanna to him with a good affection and true desire of honouring him therefore he diâ— accept of this honour and did not reject or refuse it to teach us that where there is an upright affection and true desire of honouring Christ he doth accept of the same though it be joyned with ignorance in some circumstances of that honour which we perform unto him If we do not err in the substance of that honour or service which we perform unto him but onely in the manner or circumstances he is ready to pardon this ignorance and to accept of the true and sincere affection of our hearts untill such time as he shall reveal further knowledg to us Observ 3 Observ 3. In that they shew their love to Christs person in praying for him though it were ignorantly Hence we may learn that we ought to shew and express our love to Christ not by praying for him who hath no need of our Prayers but by other fruits of love shewed by the effects of it as occasion is offered If this people shewed such affection to Christ supposing him to be onely a great Prophet or man of God sent to them as their Messiah and Saviour how much more ought we who know and believe him to be the natural Son of God as well as man c. Not enough for us to be affected in heart with love unto him but we must express it by all fruits of love outwardly c. This is true love to Christ Quest Quest How or by what fruits c. Answ Answ By these especially 1. By love to his Word and Ordinances to his Sacraments Sabbaths c. rejoycing and delighting in these c. loving to hear his Word to read it
c. calling the Sabbath our delight Esay 58. 2. By love to his Saints and Servants to his Faithfull members which believe in him and shew their Faith by holiness of life doing good to these above all other Matth. 18. 5. Whosoever shall receive one such little one in my name receiveth me c. 3. By love to his Faithfull Ministers sent to us to Preach his Word to us c. Luke 10. He that receiveth you receiveth me c. The Galathians would have plucked out their eyes for Paul c. 4. By yielding obedience to his will in all things which he requireth of us being carefull to glorify him in our Callings Joh. 14. 15. If ye love me keep my Commandments and Joh. 21. 15. Peter lovest thou me c. Feed my sheep c. Use Use To condemn the Hypocrisy of such as profess love to Christ but shew it not in life and practice by true fruits thereof They shew no love to his Word and Ordinances no delight but are rather weary of the Sabbath and wish it past that they may return to their worldly business Amos 8. 5. They shew no love to the Saints and Servants of Christ but rather despise reproach yea hate them for their profession sake c. So also the Faithfull Ministers of Christ As for obedience to the will of Christ they are far from it On the contrary they live in gross sins against the Word of Christ This is no better love to Christ then that of Judas who at once kissed and betrayed him As if one should say he loves the King and yet practise Treason Qui diligit regem diligit legem Now followeth the person for whom they pray Their Messiah and King Described 1. By his present comming or manifestation of himself unto them at this time as their King and Messiah He that commeth 2. By the Divine Authority with which he is said to come In the name of the Lord. Observ 1 Of the first Observ 1. That the true Messiah promised of God and foretold by the Prophets is already come and manifested in the World and to the Church and that Jesus of Nazareth is that true Messiah This the common people here do truely and rightly acknowledg when they say Blessed is he that commeth c. that is he which now doth reveal and manifest himself to us as the true and onely Messiah and King of the Church by his manner of riding to Jerusalem c. The same is acknowledged Joh. 1. by three of the Disciples severally at their first Calling By Andrew ver 41. We have found the Messiah c. By Philip ver 45. We have found him of whom Moses and the Prophets did write Jesus of Nazareth c. By Nathaniel ver 49. Rabbi thou art the Son of God thou art the King of Israel This also is acknowledged by the Woman of Samaria Joh. 4. 29. Come see a man which told me all that ever I did Is not this the Christ yea this our Saviour himself did plainly avouch and testify of himself unto her ver 26. of the same chapter And that this Jesus alone is the true Messiah which was to come may appear by this that all things foretold by the Prophets concerning the person and comming of the Messiah are fulfilled in this Jesus of Nazareth as the Evangelists do plainly shew Act. 10. 43. To him give all the Prophets witness c. Here then we are resolved of that great question which John Baptist sent his Disciples unto Christ to be resolved of Luke 7. 19. Art thou he that should come or look we for another Here we are resolved that it is he indeed which was to come and which is already come and manifested to be the true Messiah And to confirm our Faith in this point the whole History of the Gospel was written by the Evangelists Joh. 20. 31. These are written that ye might believe c. Mark 11. 9. Blessed is he that commeth in the name of the Lord. Octâ—b 25. 1629. Observ OF the second Observ By what authority Christ Jesus took upon him the Office of Messiah and the administration of it professing and shewing himself to be the Messiah when he was on earth It was not by his own authority but by authority from God who called and appointed him to this Office This also the common people do here truly acknowledg in saying Blessed is he that commeth in the name of the Lord that is with power and authority received from God And this our Saviour himself doth testify of himself Joh. 5. 43. I am come in my Fathers name and ye receive me not c. and Joh. 10. 36. he sayes that God the Father Sanctified him and sent him into the World and Hebr. 5. 5. the Apostle sayes he did not glorify himself to be an High-Priest c. but he that said unto him Thou art my Son c. The very name Messiah doth also imply thus much Quest 1 Quest 1. How can Christ be said to receive power and Authority from God seeing himself is true God Answ Answ Consider Christ two wayes 1. As he is God or in respect of his divine nature simply and so he is equall with God the Father and doth call and appoint himself to the Office of Mediator 2. As he is Mediator God and man and so he is inferiour to God the Father and doth receive authority from him to be the Messiah Quest 2 Quest 2. When did Christ receive this authority and Calling from God to be the Messiah Answ Answ From everlasting in the eternal counsell of God appointing him unto it Joh. 6. 27. Him hath God the Father sealed and 1 Pet. 1. 20. Forâ—ordained before the Foundation of the World Use 1 Use 1. Hence gather that God cannot but accept well of all that Christ Jesus did and suffered for us being on earth by vertue of his Office and in execution of the same and consequently that it is available for us to work our Redemption and Salvation seeing he did nothing for us as our Messiah and annointed King and Mediâ—tor but by vertue of a Calling from God and so doing all in way of obedience to the will of God it is accepted of him and available for us True of his whole obedience performed for us both active and passive as his death sufferings and fulfilling the Law for us seeing he came not in his own name to perform these things for us but in the name of God being called and sent of him therefore God accepted and doth accept of all that he did or suffered for us being on earth so as it is available to work our Redemption to justify us to reconcile us to God c. which is matter of great comfort to us so many as are true bâ—lievers in Christ that he is not onely come into the World and hath taken upon him to be our Messiah that is ouâ— anointed King Priest and Prophet to dye
them for a time yea for long time as he doth often yet at length in the due time appointed he doth certainly accomplish all his Promises Thus we see here that although the Promise made to David touching the Kingdom of the Messiah who was to come of his Seed was deferred for many hundred years yet now at length it was fulfilled in this Jesus of Nazareth who now rode in triumph into Hierusalem thereby shewing himself to be that King and Messiah who was to come of the seed of David Heb. 10. 23. God is faithfull who hath promised We may see this in other examples Though God did long defer the accomplishment of the promise of delivering the Israelites out of Egypt yet at length in due time he performed it So the promise of the Jews deliverance from Captivity in Babylon though deferred 70 years c. The promise made to Abraham being 70. years old touching a son was deferred till he was an hundred years old yet then it was performed So the promise to David that he should be King of Israel though long deferred yet c. Vse 1 Use 1. To comfort and stay our minds when we see the performance of God's promises made to us and to his Church to be long delayed yet not to be discouraged but still to wait upon God by faith hope and patience till he make good his Word which he will most certainly do in the due time appointed as being most faithful and true in keeping his Word c. We must not make too much haste to have God's Promises fulfilled to us nor limit him a time c. but wait on him till the time appointed For example He hath promised us deliverance in affliction yet if it be long before he deliver us at any time we must not cast away our hope or patience but live by faith knowing that yet a little while and he that shall come will come and will not tarry Heb. 10. Use 2 Vse 2. To strengthen our faith touching those Promises of God which he hath made to his Church for the time to come and which are yet to be fulfilled as the Promise of the Calling of the Jews and destruction of Antichrist the Promise of the Resurrection of our bodies and life everlasting c. Now followeth the second thing in the Description of the Kingdom of the Messiah The present or glorious manifestation of it The Kingdom which cometh Which is now gloriously revealed and manifested to us c. Observ Observ Although the glory of Christ's Kingdom did lye hid for the most part in the time of his abasement on Earth yet even then it was in some sort manifested at some special times as now by his solemn riding into Hierusalem as a King So immediately after by his driving of the buyers and sellers out of the Temple yea at the very time of his suffering when he was in the greatest abasement yet some glimpse of his Kingly glory appeared even against the will of his enemies As when they put upon him a Scarlet Robe and a Reed in his hand for a Scepter and a crown of thorns on his head c. So when this Title was written over his head upon the Crosse Jesus of Nazareth King of the Jews c. Use Vse To strengthen our faith in the Person of Christ and touching his Office of Mediatour that he is the only Messiah and King of the Church c. And therefore to yield all due subjection and obedience unto him as to our absolute King and Soveraign But of this before Observ It followeth In the Name of the Lord Observ See here again the truth of that before observed viz. That Christ Jesus did not take upon him his Office of Messiah of himself but by authority from God being called and appointed of God to the administration of Justice Therefore his Kingdom is said to come in the Name of the Lord. Verse 11. And Jesus entred into Hierusalem c. Hitherto of our Saviour's triumphant manner of riding to the City of Hierusalem Now in this 11th Verse the Evangelist doth mention his entrance into the City and into the Temple and what he did there c. The Particulars to be considered are these 1. His entring into the City 2. His going into the Temple the chief and principal place of the City 3. What he did or how he carried himself being in the Temple He looked round about upon all things 4. What he did afterward viz. That when Even was come he went out unto Bethany with the Twelve Of the first Jesus entred into Hierusalem The meaning is He rode into the City upon an Asse in that solemn triumphant manner before described accompanied with his Disciples and the people both before and after him crying Hosanna c. Where note That although he had at sundry times before been at Hierusalem yet he never before entred or came into the City in this solemn manner as now he did The reason whereof we have heard before As for the ends of his coming now to Hierusalem they will better appear by that which followes in the History of the Evangelist And into the Temple This was the chief place of Note in the City being the place of God's publick and most solemn Worship unto which the Lord did then tye his presence in a peculiar manner above other places insomuch that when they prayed in other places yet they were to turn their faces toward the Temple at Hierusalem as may appear 1 King 8. 29. and Dan. 6. 10. Therefore Matth. 21. it is called the Temple of God because it was the most solemn place appointed for Gods Worship To this place our Saviour did now betake himself so soon as he came into the City as his usual manner was also at other times Vide posteà Verse 15. and Verse 27. Quest Quest Why did our Saviour go first into the Temple at this time Answ Answ 1. To shew that his Kingdom was not of this World that is not a Temporal or Civil Power or Government but Spiritual and Ecclesiastical rather Therefore though he came riding as a King into the City yet being come into the City he did not betake himself to the Tower of Sion where the King's Palace was neither did he go into the Common-Hall or publick place of Civil Judgment but he went into the Temple to shew that his Power and Authority did especially concern spiritual matters of the Church 2. To shew That his chief care was for the Church and for Religion and God's worship therefore he went first into the Temple the place of God's Worship that he might there take notice what was amiss and might reform it as he did afterward Verse 15. by casting out thence the buyers and sellers c. 3. Because the Temple was the most publick and known place of all the City much frequented by all sorts of people therefore he went into this place above all other where he might
do most good by his Doctrine and Miracles Matth. 21. 14. it is said The blind and lame came to him in the Temple and he healed them Which some think was upon this first day of his coming to Hierusalem And Luke 19. 47. it is said He taught daily in the Temple Now he usually joyned Miracles with his publick Doctrine Observ 1 Observ 1. See what should be the first and principal care of such as are in authority in the Church viz. the care of the Church and of Religion and the true worship of God to look to the state of the Church and of Religion taking notice what is amiss therein and labouring to reform the same to the utmost of their power being careful by all means and above all things to procure the good of Gods Church and to maintain and uphold the true Religion and pure worship of God in the places where they live This should be the first and chief care of all Pastors and Ministers of the Church Paul sayes The care of all the Churches lay upon him 2 Cor. 11. 28. This should also be the chief care of Christian Magistrates to procure the good of Gods Church and of Religion Esay 49. 23. to take notice of abuses raigning in the Church and to set themselves against the same by their authority providing for the maintence of Gods true worship in all places under their jurisdiction This they may also learn by the example of our Saviour Christ in this place for he came now into the Temple not only as a Pastor or Minister of the place but also as a King and Magistrate having a kind of external power to reform abuses in the Temple by casting out the buyers and sellers c. And this care hath ever been in Religious Kings and other inferiour Magistrates to look first and principally to the good of the Church and establishment of Religion and God's true Worship and to reform abuses in it as we see in the examples of David Hezekiah Josiah c. Psal 122. 9. David professeth that because of the House of the Lord he would seek the good of Hierusalem But I shall have occasion to speak more to this purpose when we come to Verse 15. Vse Use For reproof of such as being in authority take little or no care of the Church and state of Religion but seek themselves and their own profits preferments credit c. Thus do many Ministers like those in Paul's time Phil. 2. 21. All seek their own and not that which is Jesus Christs Thus also do many Magistrates being like unto Gallio the Deputy of Achaia who would meddle with no Church-matters Act. 18. 15. If it be a question of words and names and of your Law c. I will be no Judg of such matters Observ 2 Observ 2. We should frequent and desire most to be in such places where we may do most good in our Callings c. Now followeth our Saviour's carriage in the Temple He looked round about upon all things Not to delight his eyes with the outward beauty or building of the Temple but especially to take notice of those things which were done in the Temple how the service of God was there performed how the Priests did their Offices and what abuses and disorders were there practised how that holy place was profaned by such as bought and sold there c. as we shall see afterward Vers 15. Even as a Master of a Family having been for a time absent and then returning home and coming newly into his own house looketh about and taketh notice in what order things are in his house and what is amiss that he may reform it c. So now did our Saviour Christ being the Lord and Master of the Temple c. Here note further That although the Evangelist in this place doth speak very briefly of our Saviour's actions and carriage in the Temple at this time and upon this first day on which he came to Hierusalem and therefore he mentions only this gesture or action of our Saviour's looking about the Temple c. yet it is most likely that he did other matters there also besides this upon the same day viz. that he spent a good part of the day in teaching the people and perhaps also in working some Miracles which usually were joyned with his publick Doctrine Some think also that his purging of the Temple from abuses by casting out the buyers and sellers was done upon this day although he do not mention it till afterward Verse 15. compared with Matth. 21. 12. Observ Observ Such as have a calling to reform abuses and disorders in the Church ought first to take notice of those abuses what they are and how they are to be reformed not rashly or unadvisedly enterprising this work of Reformation but upon good advice and consideration having first diligently searched and enquired after those abuses and upon certain notice taken of them to proceed to reformation Our Saviour first looked round about on all things done in the Temple to see what abuses were there before he went about to purge them out Now if he being the Son of God and without sin and therefore priviledged from all errour in practice did thus warily proceed in reforming abuses in the Church much more need is there for such as are but meer men and therefore subject to errour c. Nehem. 13. 15. He first saw and took good notice of the profanation of the Sabbath in Jerusalem and then proceeded to reformation So Act. 17. Paul being at Athens first took special notice of their Idolatry and superstitious practises and then disputed and preached against the same labouring by that means to reform those abuses As a wise Master of a Family being desirous to reform the disorders of his house will first take diligent notice what is amiss and how it may best be reformed So ought such as are called to be reformers of the Church as Christian Magistrates and Ministers of the Church c. A wise and learned Physitian doth first take notice of the disease of his Patient before he go about the cure of it So here c. Here followeth what our Saviour did after he had thus viewed all things in the Temple and taken diligent notice of the abuses and disorders there and after all his pains taken there that day in teaching the people c. The evening being now come he went out into Bethany being accompanied as he was usually with his Twelve Disciples or Apostles Matth. 21. 17. it is said He went out into Bethany and lodged there Now this Bethany was a Town or Village near to the Mount of Oltves and not far off from Jerusalem viz. but 15. furlongs as we heard upon the first Verse of this Chapter Though some think that not only one Village but that whole Tract or Region of the Mount Olivet was so called Vide Bezam in Act. 1. 12. Further at this Town of Bethany
it to be done any more as being a profanation of that holy place into which none but holy Vessels and Instruments were to be brought which served for the worship of God Now by this also our Saviour shewed his zeal for the glory of God in that he would not tolerate the least abuse but proceeded to thorow Reformation of all Quest Quest By what power or authority did our Saviour now take upon him to purge the Temple by casting out the buyers and sellers c. Answ Answ 1. He being the Son of God and true Messiah and consequently the absolute King and High Priest of the Church had power sufficient to do this Mal. 3. 1. the Church is called his Temple And Matth. 12. 6. He is said to be greater then the Temple Ver. 17. of this Chapter he calls the Temple his house 2. He did this not by an ordinary power or Authority for then he would have used it oftner at other times and in reforming other abuses as well as these here mentioned but he did this by a special and extraordinary authority which he at this time assumed to himself as he had done once before thereby to declare and shew himself to be indeed the true Messiah and absolute King and High Priest of the Church whose Office was to Reform the corrupted state of the Church Vide Danaei quaest Where note that this special and extraordinary fact of our Saviour is no warrant at all for ordinary men or private persons without a Calling to undertake the publick Reformation of abuses in the Church Much less doth this warrant the Pope or his Clergy to usurp temporal power to punish offenders in body goods c. as the Rhemists teach upon Joh. 2. So much in way of clearing the sense of the words Now follow the Instructions from them where I will speak of three things 1. Of the abuses or disorders themselves which our Saviour here found in the Temple viz. Buying and Selling and Money-Changing c. 2. Of our Saviours speciall and extraordinary fact in purging the Temple from these abuses by casting out the buyers and sellers c. 3. Of the manner of his doing this 1. With extraordinary power and authority so as none dared to resist him but all gave place 2. With great zeal and indignation against these abuses which he shewed both by his violent and forcible driving out of the buyers and sellers and overthrowing the Tables c. as also by his strictness and unpartial dealing in this work of Reformation sparing no abuses but reforming all not suffering so much as a common Vessel to be carried through the Temple Observ 1 Of the first Observ 1. In that there were so great abuses and disorders at this time reigning and tolerated not only amongst the Jews but even in Jerusalem their chief City yea in the Temple the principall place of the City and yet even at the same time the true Church of God was at Jerusalem and amongst the Jews for there were some of them which believed in Christ and imbraced the Gospel as the Apostles of Christ and other Disciples though they were but a small number in comparison Hence gather that the true Church of God may be in such places and amongst such persons where there are great corruptions and abuses reigning Mark 11. 15 16. And they come to Hierusalem And Jesus went into the Temple and began to cast Decem. 20 1629. out them that sold and bought in the Temple c. Observ 2 Observ 2. IN that one cause of these abuses practised in the Temple was the negligence of the Priests and of the Scribes Pharisees and other Rulers of the Jews who should at first have withstood and hindered this profanation of the Temple see by this how dangerous it is unto the Church when the Rulers and Governours of it are careless and negligent of their duties in setting themselves against abuses and corruptions beginning to grow and spring up in the Church This is a means to let in all abuses into the Church when such as should keep them out are careless of doing their duty When Magistrates do not use their authority in resisting abuses and disorders growing into the Church when the Pastors and Ministers of the Church do not by their Ministery oppose such abuses and labour to keep them out no marvail if such corruptions get into the Church and prevail in it See Jer. 2. 8. This was one main cause not onely of these abuses in the Temple here mentioned but also of sundry other grosse corruptions raigning amongst the Jews in our Saviour's time because the Priests Scribes and other Rulers were negligent in their duties They were blind Guides Matth. 23. And took away the Key of knowledg from the People Luke 11. 52. Vse Use See how needful for us to pray for the Rulers and Governours of the Church that they may be zealous and conscionable in their duties to set themselves by all means against abuses and corruptions growing into the Church c. Observ 3 Observ 3. In that another main cause of these abuses practised in the Temple was the covetousnesse of the Priests and People who made a gain to themselves by this buying and selling of Oxen Sheep Doves c. in the Temple for Sacrifices hence gather How hurtful and dangerous the sin of covetousnesse is in the Church of God being one main cause of the greatest corruptions and abuses which do grow and spring up in the Church and do raign in it As it is called by the Apostle the root of all evil 1 Tim. 6. 10. so especially it is the root and fountain of those evils which do most hurt and annoy the Church of God How many gross sins and corruptions hath this one sin caused and brought forth in the Church from time to time and in all Ages as Non-residency Bribery Extortion Usury c. what is one cause of so much lying swearing forswearing c What is one cause of such contempt and neglect of God's Worship and holy Ordinances but covetousness as in the Parable Luke 7. those that were invited to the spiritual and heavenly Supper made excuses from their Farms Oxen c. What is one cause of the breach of the Sabbath by buying and selling of Wares by doing worldly business going Journeys c. but Covetousness Jer. 6. 13. From the least to the greatest they are given to covetousness From the Prophet to the Priest every one dealeth falsly This sin is named for all other Use Vse This should teach and move us to hate and abhor this sin of covetousness in our selves and others seeing it doth so much hurt in the Church of God and is the cause of so many abominations in it Therefore let all take heed of this sin and of being given to it as our Saviour warneth the people in his time Luke 12. 15. Pray unto God to keep us from this sin Get faith in God's Providence
to depend on him for things of this life without greedy coveting and seeking after them On the contrary seek first the Kingdom of God covet spiritual and heavenly things riches of grace faith more pretious than gold c. Especially such as are Rulers and Governours of the Church as Magistrates and Ministers A Magistrate must be one that hateth covetousness Exod. 18. 21. So a Minister of the Church Else if these be given to this sin how much hurt do they in the Church as we see in Judas c. Now followeth our Saviour's fact in purging the Temple from these abuses He cast out the buyers and sellers c. Observ 1 Observ 1. Though these buyers and sellers had a fair pretence for this their practice that by this means the people might have sacrifices at hand to offer c. yet for all this our Saviour cast them out of the Temple c. Hence we learn That fair pretences of good ends or of good intentions are not sufficient to justifie evil and unlawful actions for which there is no ground or warrant from the Word of God 1 Sam. 13. Saul pretended a good end for his offering sacrifices So Chap. 15. for his sparing of Agag and the best of the Cattle for sacrifice c. yet is he sharply reproved for both c. See Col. 2. 25. Joh. 12. 6. Judas pretended charity to the poor yet this was no excuse for his covetousness Use 1 Vse 1. See what to think of all Will-worship brought into the Church by Papists though under never so fair pretence of good ends and intentions c. It is never the less odious to God c. whatsoever ends be pretended as to further devotion to adorn or grace the worship of God The Lord himself doth best know what doth serve to these ends And he will have nothing brought into his Worship but what he hath in his Word prescribed Vse 2 Vse 2. See the folly of such who think it a sufficient excuse for their unlawful practises if they can plead that they intended well or aymed at a good end But this is not enough unlesse there be also a good ground and Warrant from the Word of God for that they do God will not be served with good intentions but by the Rule of his own Word And hence is that true speech which hath been commonly used by some That Heaven is full of good actions and Hell of good intentions Mark 11. 15 16. And began to cast out them that sold and bought in the Temyle c. Janu. 3. 1629. Observ 2 Observ 2. IN that our Saviour having power and authority in and over the Temple did now use his power in purging it from these profane abuses hence gather That it is the duty of such as have power and authority in the Church to use their authority in the diligent reforming of abuses in the Church Now there are two sorts especially which have authority in the Church 1. Magistrates which have a temporal or civil power and authority in and over the Church 2. Pastors and Ministers of the Church which have a spiritual or Ministerial power c. Both these are to use their power in purging the Church from abuseâ— 1. Magistrates as may appear by the practice of the best and most religious Magistrates which have ruled over the Church in all Ages as Moses and the religious Kings of Judah Asa Jehosaphat Hezekiah Josiah So also Nehemiah 2. Pastors and Ministers of the Church ought also to use their Ministerial power and authority in purging and reforming the Church viz. by taxing and reproving abuses in their publick Ministery as also by teaching and directing the Civil Magistrate in the true and right way of reforming abuses and exhorting him thereunto Thus Ministers of the Word ought to be assistants to the Magistrate in reforming abuses in the Church as Azariah was to Asa 2 Chron. 15. Esay to Hezekiah Hilkiah the Priest unto Josiah Vse Use See by this the great fault and sin of such Magistrates and Ministers who use not the power committed to them for the purging of abuses out of the Church but are careless and negligent in this matter Many Magistrates now adayes are like Gallio Act. 18. 17. who cared not for matters of Religion And many Ministers are as negligent also in doing their duties towards the reforming of abuses in the Church not opposing such abuses by their doctrine and practice as they should do but winking at them yea countenancing them by their own practice No marvail if gross abuses raign in such places Observ 3 Observ 3. In that our Saviour purged these abuses out of the Temple which was his House whereof he was Lord and Master as he implyeth afterward Verse 17. hence all Masters of Families are put in mind to be careful of purging their Families from abuses and disorders by casting out if need be such as are the causes of such abuses as profane and wicked servants Also by reproving the faults of children and servants c. and ministring due correction where there is cause Thus David Psal 101. A Master of a Family is a King and Priest in his house See also Gen. 35. 2. Jacob's example Here followeth the manner of our Saviour's purging the Temple from abuses 1. With extraordinary power and authority so as none durst to resist him when he cast out the buyers and sellers and overthrew their Tables and Seats 2. With great zeal and indignation Which he shewed 1. By his sharp and severe proceedings which he used Driving them out and overthrowing their Tables c. 2. By his strict and unpartial dealing in that he reformed all and would not suffer the least abuse not so much as the carrying of a common Vessel c. Observ 1 Of the first Observ 1. An evidence of the Godhead of Christ in that he so declared his Divine Power and Majesty at this time in driving out these profaners of the Temple c. that though he were in shew but a poor and mean man and having none to assist him but his Disciples being few in number yet neither any of these profane Merchants and money-changers nor yet any of the Priests Scribes or Pharisees which took their part did once dare to resist him This was a strange and miraculous thing Hence it is that Crigen thinks that this was a greater Miracle then that of turning water into Wine Joh. 2. And Hierom makes it the greatest Miracle that ever Christ did work and he thinks there was a certain Divine or Celestial majesty which at this time appeared in the face of Christ which so daunted them that they durst not make resistance Which seems not unlikely Howsoever it was a manifest proof of his Godhead as his other Miracles were and serves to confirm our faith therein c. Observ 2 Observ 2. If the Power of Christ was so terrible to these profaners of the Temple while he lived on
our Saviour here shew his zeal for Gods glory by using his power in reforming these sins and abuses practised in the Temple Observ 3 Observ 3. In that our Saviour shewed his zeal by dealing so thoroughly and unpartially here in reforming abuses in the Temple sparing none but casting out all the buyers and sellers as is said Matth. 21. 12. and not suffering so much as a common vessel to be carried through the Temple hence gather That such as are in authority in the Church ought not only to be careful to reform abuses and to purge them out of the Church but they are also to deal thoroughly and unpartially in this work of reformation not onely purging out some abuses and disorders but all not sparing any no not the least By this they are to shew their zeal for God's glory Thus ought Magistrates to shew their zeal in reforming all sorts of abuses and corruptions in the Church As the Religious Kings of Judah Hezekiah Josiah c. who did not only reform some things amisse in their times but all the grosse and known abuses then raigning in the Church They did not only pull down all Idolatry but took away all means and occasions of it as Idolatrous Altars Images Groves High Places c. And that throughout their whole Land and Kingdom 2 King 23. 24. Josiah did put away all abominations that were espyed in the Land of Judah and in Hierusalem c. Therefore in the following Verse it is said He turned to the Lord with all his heart c. Thus also Ministers of the Word ought to shew their zeal in opposing all abuses in the Church and seeking to reform them They are not to spare or wink at any but to tax and reprove all even the smallest both in their publick Ministery and in private also when there is cause and occasion is offered Thus also should Masters of Families be careful not only to reâ—orm some abuses in their Families but all not tolerating or winking at the least c. Use Use For reproof of such as being in authority in the Church and so being called to reform abuses and corruptions reigning therein do it to halves and partially opposing some abuses but tolerating and winking at others Thus do some Magistrates favouring and sparing some offenders and some abuses suffering them to go unpunished being thereunto moved by some sinister respect The fault of some of the Kings of Judah and Israel that they reformed some things amiss but not all So Jehu 2 King 10. 29. yea Asa a good King yet c. 1 King 15. 14. On the contrary see Jer. 48. 10. He is cursed that doth the work of the Lord negligently So also some Ministers are partial in opposing abuses and corruptions in the Church and in seeking to reform them They reprove some sins and abuses and set themselves against them by their Ministry but not against all Some they wink at and bear with This shews want of true zeal for Gods glory c. Observ 5 Observ 5. Lastly In that our Saviour here was so strict and rigorous that he would not suffer the smallest profanation of the Temple being the place consecrated to Gods solemn worship he would not suffer so much as a common Vessel to be carried through it Hence gather that by the same reason the smallest abuse or profanation of the Sabbath day being the day and time hallowed to God is not to be tolerated in the Church but to be opposed and hindered by all means especially by such as are in Authority as Magistrates Ministers c. Vse Use Against such as think some breaches of the Sabbath may be tolerated well enough as worldly talk or conference doing of some worldly business left undone the day before buying and selling of small matters using some sports c. Some think these are small matters and that we need not be so strict or precise as to oppose or hinder them from being done On the contrary no profanation of the Sabbath is to be accounted small And if our Saviour were so strict in hindering the least profanation of the place of Gods worship then we cannot be too strict in opposing the least profanation of the day and time of Gods Worship Mark 11. 17. And he taught saying unto them Is it not written My House shall be called of all Nations the Jan. 17. 1629. House of Prayer but ye have made it a den of Thieves HItherto of the actions performed by our Saviour in purging the Temple at Hierusalem from abuses 1. His driving out the buyers and sellers 2. Overthrowing the Tables of the Money-changers and seats of such as sold Doves 3. His not suffering so much as a common Vessel to be carried thorow the Temple Now followeth his words and Doctrine joyned with his former actions In which words he renders a reason of his former extraordinary fact in casting out those buyers and sellers c. which reason is taken from the great sin of those buyers sellers and Money-changers in that they abused the Temple to a contrary end unto that for which it was ordained For whereas it was ordained to be a house of Prayer they had turned it into a den of Thieves Observ Observ Such as have a Calling to reform abuses in the Church ought to have good ground and reason for that they do herein and to shew it if need be c. In the words consider two things 1. A declaration or shewing of the true end and use for which the Temple was ordained of God viz. to be a house of Prayer which our Saviour proveth by Scripture out of Esay 56. 7. 2. A sharp reproof of those profaners of the Temple for their gross abusing of that holy place whereby they turned that which was appointed for a house of Prayer into a den of Thieves which reproof is also grounded on Jer. 7. 11. Of the first He taught That is shewed the ground and cause of his former sharp and severe proceeding against these profaners of the Temple in driving them out thence c. Is it not written The place of Scripture where this is written which our Saviour here alledgeth is Esay 56. 7. Of which I will speak afterward Observ Observ In that our Saviour alledgeth Scripture here as the ground of his proceeding in purging the Temple from those profane abuses before mentioned Hence we learn what should be the ground and rule of all proceedings of such as are in Authority in reforming abuses and corruptions in the Church viz. the Scriptures or written Word of God Upon this ground and by this rule our Saviour here proceeded So at other times as chap. 10. 6. c. when he would reform the corrupt Doctrine of the Pharisees and the unlawfull practice used among the Jews in putting away Wives for small or sleight causes he alledgeth against them the written Word of God concerning the first institution of Marriage This then is the ground and
before upon ver 18. and Chap. 8. 31. and Chap. 10. 33. Observ 1 Observ 1. Such as for their high place and calling in the Church should be the greatest friends and favourers of Christ and the Gospell are oftentimes the greatest enemies to both See before Chapter 8. 31. Observ 2 Observ 2. Personal succession of Pastors and Ministers of the Church in the place of true and lawful Pastors is no true mark of the Church These chief Priests and Scribes were successors in place and Office to Aaron and the lawful Priests of God which had bin in former times and yet they were not the true Church but enemies of Christ See before chap. 10. ver 35. against the Papists c. Observ 3 Observ 3. Unity is no mark of the true Church For here was unity amongst the enemies of Christ though of different estates and callings yet they all conspired against Christ And such unity and consent there hath ever used to be amongst the wicked and enemies of Christ and his Church See Prov. 1. 14. Psal 2. 2. Kings of the Earth and Rulers take counsel together against the Lord and his anointed This was afterward fulfilled when both Herod and Pontius Pilate and Jews and Gentiles conspired against Christ Jesus to put him to death Act. 4. 27. Revel 17. 13. The ten Kings have one mind and shall give their power and strength to the beast and shall make war with the Lamb c. Therefore unity and consent is no mark of the true Church unless it be unity in the truth and for the truth and for the honour and glory of Christ and not against Christ To be observed likewise against the Papists who make unity a mark of the Church c. See chap. 3. 6. Observ 4 Observ 4. Lastly seeing there is such unity and consent amongst the wicked enemies of Christ as here we see this should teach us much more to labour for true unity and consent whereby to joyn together for Christ as these did against him As wicked men joyn together in opposing Christ and his truth and Gospel so should we much more in furthering the Gospel and advancing the Kingdome of Christ by all means As they conspire together in evill and in the practise of sin so we much more should conspire and consent in well-doing c. Of the fourth Their questioning with our Saviour about his Authority c. There are two parts or branches of their demand 1. Touching his Authority By what Authority dost thou these things 2. Touching the Author or efficient cause of his Authority Who gave thee this Authority c. But both tend to one and the same effect the latter being but a further explication and urging of the former By what Authority c. These enemies of our Saviour having formerly opposed his Doctrine and Miracles and not prevailing that way now they take another course to suppress him if it might be by any means Therefore now they do not plainly or directly question the truth of his Doctrine or speak evil of his Miracles as at other times they had done but they question with him about his Calling and Authority which he had to do those things which he did And this they did out of their malice against him because he had newly taxed them by reproving the abuses which they suffered in the Temple ver 17. By what Authority By what lawful power ordinary or extraordinary either of thine own or committed to thee by some other Dost thou these things These words are to be understood not onely of that which our Saviour was now doing viz. of his publick teaching of the people and preaching of the Gospel in the Temple but also of those other special and extraordinary actions or works which he had now newly wrought at Jerusalem and in the Temple viz. of his solemn and triumphant riding as a King into the City and especially of his purging the Temple from abuses by casting out thence the buyers and sellers c. Because these were new and strange things which he took upon him to do therefore they demand what Authority he had to do them implying thereby that they thought he had no lawfull authority c. And who gave thee this Authority c. q. d. Whether hast thou this Authority from thy self or from some other If from some other then from whom hast thou it whether from God or man c. who committed to thee this power who called thee to teach this new Doctrine and to do these new and strange things which thou takest upon thee to do q. d. Thou hast no ordinary calling from us neither canst thou prove an extraordinary call therefore thou hast no lawful Calling at all c. Now here is something good and commendable in these enemies of Christ and something that is evill and wicked That which is commendable is this 1. That they suppose and take it for granted that no man ought to take upon him any publick Office or Function in the Church without a lawfull Calling and Authority committed to him 2. That they themselves being publick Officers and Governours in the Church do think it to be their duty to take care that none should intrude or usurp any publick Office in the Church without a Calling That which is evill and wicked is 1. Their malicious purpose against our Saviour for by this question they went about to entrap him and to bring him into trouble and danger or at least into suspition with the people as an Usurper supposing this that if he should say he had his Authority from himself then they might charge him as a seditious person and an unlawfull Usurper of that Office he took upon him being a meer man as they supposed him to be If on the other side he should say that he had his Authority and Calling from some other then either from God immediately or else mediately by the outward and ordinary Calling of men and of the Church Now if he should say he was called of God immediately they thought they might urge him to prove this immediate Calling by some further sign or Miracle as the unbelieving Jews had done before Joh. 6. 30. or else they might accuse him of Blasphemy against God If he said he had an ordinary Calling from men or from the Church they knew they could easily disprove this because he was not of the Tribe of Levi neither was he called or Authorized by themselves who were the chief Governours of the Church The second thing which is evill and wicked in these enemies of Christ is their gross hypocrisy and dissimulation in that under a fair pretence of being carefull that none should usurp unlawful Authority in the Church they do hide their malicious purpose against our Saviour which was either to disgrace him and his Ministry or to silence and suppress him if they could yea to cut him off if it might be See before ver 18. They sought how to
evil but rather to do well Thus they are like close thieves hiding themselves in dens and holes of the earth that they be not seen Saul in sparing Agag and the best of the spoil would be thought to do well 1 Sam. 15. And Judas hid his covetousness under the cloak of charity to the poor Joh. 12. 4. The Pharisees hid many gross sins under pretence and shew of Religion Matth. 23. 14. they devoured Widdows houses under colour of long Prayers 2 Cor. 11. 13. the false Apostles transformed themselves into the Apostles of Christ in shew and appearance Use 1 Use 1. See what a shameful thing sin is in that even the wicked and hypocrites themselves who are willing to commit sin and live in it yet are not willing to have their sins known but seek to hide them under fair colours and pretences These pretences the Apostle calleth the hidden things of shame or the secret lurking corners of dishonesty 2 Cor. 4. 2. turpitudinis latebras as Beza translateth it Vse 2 Use 2. Take heed of this gross hypocrisy in seeking to hide our selves and unlawful practises under colourable excuses and pretences especially under pretence of Religion It is the property of gross hypocrites and wicked men thus to do But these excuses and pretences are no other but dens and lurking holes in which men seek to hide themselves when they do evill which howsoever they may for a time hide and cover them from the eyes of men yet not from the eyes of God but he will hereafter pluck them out of these dens and bring them to open shame and punishment before men and Angels if they repent not See 1 Cor. 4. 5. Mark 11. 18 19. And the Scribes and chief Priests heard it and sought how they might destroy him for they Febr. 14. 1629. feared him because all the people was astonished at his Doctrine And when Even was come he went out of the City VVE have heard before in the three former Verses our Saviour's special and extraordinary sact in purging the Temple at Hierusalem from abuses by casting out thence the buyers sellers and money-changers c. Now the Evangelist mentioneth certain Consequents or Events which thereupon followed The Consequents are two 1. The malicious practice of the Scribes and chief Priests against our Saviour seeking hereupon to destroy him where also is set down the cause moving them thereunto for that they feared him together with the ground of that fear because all the people were astonished at his Doctrine Verse 18. 2. His departute out of the City an Even-tide Verse 19. First to open the meaning of the words The Scribes and chief Priests Who these were see before Chap. 10. Verse 33. Heard it When they heard what he had done in casting out the buyers and sellers c. And also that sharp reproof with which he reproved them for profaning the Temple Verse 17. which Reproof touched them also very nearly viz. the Scribes and chief Priests who were publick Officers and Ministers of the Temple forasmuch as they did wink at those abuses in the Temple yea allowed and maintained them because they were gainful to them as well as to the buyers and sellers c. as we have heard before Therefore not enduring this plain and sharp reproof they were so incensed against him that out of their wrath and malice they sought how to destroy him that is they used diligence to enquire and find out the best way and means how to put him to death most securely and safely so as the common people being much addicted to him might not be moved to any tumult or insurrection against them for the same That this is the meaning appears by that which followeth where it is said They feared him in regard of the people being astonished at his Doctrine And Luke 19. ult it is said they could not find what they might do to him that is how they might safely and without danger of tumult or insurrection in the common people make away with him because the people were so attentive to him c. For they feared him Not so much in respect of any hurt which they thought he could do unto them of himself for although he had shewed his power by Miracles yet they did not believe it as in respect of that power and authority which he had with the common people who favouring him and being much addicted to him for the excellency of his Doctrine and innocency of his life they feared lest if they should in open manner seek to put him to death the people should make insurrection against them for so doing as Mar. 14. 2. and Chap. 12. 12. That this was the ground of their fear may appear by the words following So in these words is rendred a reason not so much of their desire to put him to death as of their diligent enquiry about the manner and means of doing it Because all the people That is the common sort of people Were astonished at his Doctrine That is were moved with fear and reverence and with admiration at the excellent matter and manner of his teaching The Reason whereof is alledged Matth. 7. 29. Because he taught them as one having authority and not as the Scribes In the words thus explained consider Five things 1. The persons which sought to destroy or put to death our Saviour The Scribes and chief Priests 2. The occasion moving them hereunto The hearing what he had done in casting out the buyers and sellers c. As also that sharp reproof directed against those profaners of the Temple and consequently against themselves for tolerating and allowing such abuses there 3. Their malicious practice against our Saviour They sought how to destroy him 4. The cause or reason why they did so because they feared him 5. Lastly the ground of that their fear Because all the people were astonished at his Doctrine Of the first The persons The Scribes ond chief Priests Observ 1 Observ 1. Such as by their places and callings in the Church ought to be the greatest friends and favourers of Christ and of his doctrine are oftentimes the greatest enemies of the same and so do shew themselves See before Chap. 8. Verse 31. Observ 2 Observ 2. Such as ought to be most forward in seeking reformation of abuses and corruptions in the Church are oftentimes the greatest enemies and hinderers of such reformation and of such as seek it These chief Priests and Scribes who should have been most forward to reform the abuses of buying and selling Sacrifices in the Temple were so far from this that they oppose and persecute our Saviour Christ yea seek his death because he reproved and opposed those abuses In the Prophet Jeremiah's time the Church of the Jews was full of corruptions But those who should have been most forward to reform them as the King himself and the Princes and Priests these did most oppose and hinder this reformation when it was
sought and laboured by Jeremy See Chap. 20. Chap. 26. Now this is a miserable case when the Church being much corrupted such as should be foremost in seeking reformation of those corruptions are most backward yea greatest enemies to reformation and to such as desire and seek it Then must the Church needs be in ill case neither is there any hope or likelihood of any good reformation so long as it is so Therefore when it is so we must be earnest with God in prayer that he may turn and change the hearts of such as are in authority and which should be foremost in seeking reformation of the Church that of enemies and hinderers they may become zealous furtherers of such reformation Of the second The occasion of their seeking to put Christ to death The hearing of his fact in purging the Temple from abuses together with his sharp reproof directed against the profaners of the Temple and by consequence against themselves for tolerating and maintaining those abuses c. Observ 1 Observ 1. It is the property of wicked men to be impatient of Reproof for their sins they cannot endure to have their sins taxed or reproved no not by such as have a calling to reprove them as our Saviour had to reprove these Scribes and chief Priests yea though they be not plainly and directly reproved but covertly and indirectly as our Saviour reproved these yet they cannot endure it Prov. 13. 1. A scorner heareth no rebuke Such a scorner is every wicked man for the most part Especially it is true of such as are obstinately wicked being hardened in their sins Such cannot endure to have their sins reproved by God's Ministers or others who have a calling to reprove them Wicked Ahab could not endure to have his sins reproved by Eliah and therefore counted him his enemy 1 King 21. 20. So Chap. 22. 8. he hated Michaiah c. Amos 5. 10. They hate him that rebuketh in the gate c. Matth. 21. 45. When the chief Priests and Pharisees perceived that he reproved them by his Parables they sought to lay hands on him Which shews how impatient of reproof they were Act. 7. 54. the Jews heard Stephen patiently till he came home to them by reproof and then they were cut to the heart as it is said and gnashed on him with their teeth Reason Reason Wicked men do love their sins and desire to live in them still Job 20. 12. Wickednesse is sweet in their mouth c. They spare it and will not forsake it but keep it still c. Therefore they cannot endure to have them reproved Vse 1 Use 1. See the cause of all that hatred and enmity which wicked men use to shew against Gods Servants especially against his faithful Ministers It is because they do reprove their sins which they not enduring must needs hate and persecute them as enemies Joh. 3. 20. Every one that doth evill hateth the light neither cometh to it lest his deeds be reproved Use 2 Use 2. Take heed it be not so with us That we be not impatient discontented or unwilling to have our sins reproved especially by such as have a calling from God to do it Remember It is the property of wicked men and hypocrites not to endure admonition or reproof for their sins Although a good man may also offend this way as Asa 2 Chron. 16. 10. But not often and usually as the wicked No hope of repentance in such so long as they reject the means c. As one that being dangerously sick and will not endure Physick c. On the contrary it is a notable sign of sincerity if we can willingly and gladly submit to reproof as David Psal 141. Let the righteus smite me c. and Prov. 9. 8. Rebuke a wise man and he will love thee Observ 2 Observ 2. In that these Scribes and chief Priests perceiving themselves to be touched by our Saviour's Reproof were so far from making good use hereof that they were more incensed against them than before insomuch that now they sought his life hence learn That obstinate wicked men hypocrites are so far from being bettered by reproof that they oftentimes grow worse by it being more inraged and provoked to shew their wickedness than before especially against such as reprove them The Scribes and Pharisees being often reproved by our Saviour for their hypocrisie pride covetousness and such like sins were so far from profiting by that Reproof that they grew worse and were more and more inraged against him for reproving them Object Object If it be so Then it may seem better for such wicked men not to be reproved at all lest it make them worse Answ Answ 1. This followes not because such as have a calling to reprove sin as the Ministers of God and all that have charge of others Souls ought to perform this duty for discharge of their own conscience though no fruit do follow in the parties reproved but the contrary rather 2. There are two sorts of wicked men 1. Such as though they be profane and wicked in life yet are in some sort tractable and willing or content to be reproved at least they may be so for ought we know to the contrary before we have tryed them And of these there is no question but we ought to admonish and reprove them as occasion is offered and so far as our calling binds us so to do 2. Such as are obstinately wicked and not only so but open scoffers or scorners of reproof and do shew themselves to be so Now such as these we are not to reprove so long as they continue such but to leave them to God and to his just Judgment if they repent not Prov. 9. 8. Rebuke not a scorner lest he hate thee c. that is an open scorner known to be so c. And Matth. 7. 6. Give not that which is holy unto dogs c. yet withall know That we are not presently to judg every one to be such a scorner who doth at first or at some one time so refuse admonition or reproof but such as do this again and again persisting in this obstinate course See Tit. 3. 10. Use Vse See how fearful a thing it is to be hardened in sin and to have an impenitent heart Such are so far from profiting by the means ordained to bring them to repentance that they grow worse c. Like those whose bodies being distempered with some dangerous sickness no Physick will work but makes them worse c. Pray against this hardness of heart and that we may have grace to yield to reproof and to make use of it c. Mark 11. 18 19. And the Scribes and chief Priests heard it and sought how they might destroy him c. Febr. 21. 1629. OF the third The malicious practice of these Scribes and chief Priests against our Saviour They sought how they might destroy him Observ 1 Observ 1. The extream