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
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
as it were from Heaven And they seem to have relation in this sute unto some of those Miracles which the Lord wrought in the times of the Old Testament as the raining down of Manna the sending of Fire from Heaven the staying of the Course of the Sun in the Firmament c. Some such Miracle as these they would have Christ now work at their Motion and Sute thereby to prove himself to be the Messiah and to be sent from God if he were so indeed and in truth That so they might believe in him and imbrace his Doctrine for so no doubt they pretended that they would though the truth was they did not unfainedly intend it but onely to tempt him Tempting him To tempt doth properly signifie to make tryall or proof of any thing And Men are said to tempt God or Christ when they make vain and needless proof or tryall of any of the divine Attributes of God or of Christ as his Wisdom Power Justice c. to see whether he be so powerfull just c. as the Scriptures do make him to be See Psal 95. 9. So here the Pharisees are said to tempt Christ that is to make vain and needless proof of Christ's Power and Will whether he were able and willing to work such an extraordinary Miracle as they would have him that so if either he could not or did not at their Request shew some such immediate Sign from Heaven they might have some colour of just exception against him as if he had not wrought his former Miracles by any divine Power but rather by the help of Satan or by some other counterfeit means and therefore that he was not indeed the Messiah or sent from God but a Deceiver c. Quest Quest Whether it is simply unlawfull to ask a Sign or Miracle Answ Answ No but needlessly and for an evil end c. otherwise it is lawful in some extraordinary Case as Gideon Judg. 6. and Hezekiah 2 King 20. Seeking a Sign c. Observ 1 Observ 1. The property of Hypocrits is not to believe the Doctrine and Truth of God without extraordinary Signs and Miracles to confirm it These Pharisees will not believe Christ's Doctrine unless he shew a Sign from Heaven that is work a new and extraordinary Miracle greater than all his former Miracles So also Matth. 12. 38. Certain of the Scribes and Pharisees said Master we would see a Sign of thee So Joh. 6. 30. What Sign shewest thou That we may see and believe thee what dost thou work Our Fathers did eat Manna c. q. d. They had this Sign from Heaven to confirm their Faith being fed from Heaven c. Thus wicked Herod would see some Miracle wrought by Christ before he would believe in him Luke 23. 8. Joh. 4. 48. Except ye see Signs and Wonders ye will not believe So 1 Cor. 1. 22. The Jews require a Sign c. So the Papists at this Day will not believe the truth of that Doctrine and Religion which is taught in our Churches unless we can confirm it by some new Miracles such as they pretend to confirm theirs by For this they alledge as one reason against the truth of our Doctrine because it hath not been of late years confirmed by Miracles as they falsly pretend that theirs hath been Herein they are directly like the hypocriticall Jews and Pharisees But our Answer to them is this that the Doctrine which we teach being the same in substance with that which was taught by Christ and the Apostles it hath been long ago sufficiently sealed by those Miracles which were wrought by Christ and his Apostles neither hath it now any need to be further confirmed by new Miracles Indeed if we should broach any new Doctrine it were fit we should be put to shew by what Signs from Heaven it hath been confirmed but seeing we teach none but the old Truth so long ago sealed from Heaven there is no reason we should be urged to prove the truth of it by new Miracles It is enough that we prove our Doctrine by the written Word to be the same with the Doctrine of Christ and the Apostles As for Miracles we say now with St. Austin Quisquis adhuc prodigia quaerit ipse prodigium est Miracula praeterita tibi sufficere debent c. Gerson cited by Gerard. Harm de pass pag. 429. Use Use Be not like such Hypocrites as the Pharisees and Papists in seeking or desiring new Miracles for confirmation of the old Truth but rest in the testimony of God given unto it in his written Word Rom. 10. 6. Say not Who shall ascend into Heaven that is to bring Christ down from above Or who shall descend into the Deep that is to bring up Christ again from the Dead The Word is nigh thee even in thy mouth and in thy heart c. Observ 2 Observ 2. These Pharisees had seen or at least heard of many Miracles of Christ which He had wrought before it is likely also that they or some of them had heard him teach or at least heard of his Doctrine which might have moved them to believe in Him but they contemned his former Miracles and Doctrine and they seek a new Miracle to move them to believe Hence we learn another mark and property of Hypocrites which is this That they neglect and contemn the present and ordinary means of Grace and Salvation which thy do for the present enjoy and curiously seek after other extraordinary means which they have not See those places before alledged 1 Cor. 1. 22. Joh. 6. 30. See also Joh. 2. 18. What sign shewest thou seeing thou dost these things He had then newly wrought a great Miracle in casting out the Buyers and Sellers from the Temple yet they passe over that Miracle and require some other greater c. Thus some in our times contemn and neglect the present ordinary means of Salvation which they enjoy and seek other extraordinary means which cannot be had Some contemn the preaching and Preachers which they have and the administration of the Sacraments which they may enjoy they care not for nor make any good use of them as they should but they must have other kind of Preachers of other extraordinary Gifts of another Calling and Ordination and they desire another kind of Preaching than that they have already they would also have the Sacraments otherwise administred 2 Tim. 4. 3. They have itching ears The Anabaptists neglect the Scriptures and seek after Revelations The Brownists also are very faulty in this kind refusing and contemning the ordinary Ministery of the Word and Sacraments which is to be had in this our Church and curiously seeking after another kind of Ministery after their own fancy Again there are others to be found who are so profane and wicked as to contemn and vilify the ordinary Ministery of Man which God hath ordained in the Church and they think the preaching of the Word by Men
appears in that our Saviour threatens that he will be ashamed of such at his second coming Therefore Paul gives special warning to Timothy to take heed of this Sin of being ashamed of the testimony of the Lord that is of the Profession and Preaching of the Gospel before men 2 Tim. 1. 8. Be not thou ashamed c. This was the sin of Nicodemus that he was ashamed to profess Christ openly before men and therefore he came to him in the night lest he should be seen Joh. 3. 2. It was also the Sin of those Rulers mentioned Joh. 12. 42. who believed on Christ but durst not confess him lest they should be shamed by being put out of the Synagogue For they loved the praise of men c. and this is there noted as a great fault and sin in them Reas 1 Reas 1. To make outward profession of Christ and his Word before men is a especial duty required of all Christians as we have before heard Therefore to be ashamed to do it is a great sin Reas 2 Reas 2. It is a great dishonour to Christ and disgrace to his Word and Doctrine for any to be ashamed of professing Him or his Word before Men and consequently a great sin As for a Souldier to be ashamed of his Captains or a Servant of his Master c. Use 1 Vse 1. To reprove such as are guilty of this sin of being ashamed of professing Christ or his Word before Men Some are afraid they shall be mocked or counted Puritans c. No small or leight sin but hainous Our Saviour threatens to be ashamed of such at the Day of Judgment This sin alone therefore is enough to condemn a man at that Day if it be not repented of Such also are reproved here who are ashamed to give accompt of Faith being required by such as have Authority over them as by Pastors Parents c. Such of younger sort who are ashamed to answer questions of Carechism c. Such also as are ashamed to pray read conferr of the Scriptures before others c. Use 2 Vse 2. For admonition to take heed of this great sin of being ashamed of Christ and his Word before Men. Let not fear of worldly shame hinder us in this Duty of professing Christ and the Gospel of Christ before Men when we are called so to do Be content to suffer any shame or disgrace in the World rather then deny Christ or not confess Him and his Truth c. Remedies against this Sin 1. Consider the dignity and excellency of Christ and of his Word how worthy they are to be professed by us The dignity of Christ in that he is the Son of God and true Messiah our onely Saviour and Redeemer c. The dignity of the Word of Christ in that it is the onely Word of Life and Doctrine of Salvation c. Therefore it is no shame but a great honour to be a professour of Christ and of the Gospel If it be an honour for the Servant of some Noble man or Prince to profess his Master's name much more for a Christian c. Paul Gloryed in the Cross of Christ Gal. 6. 14. that is in the profession of Christ Crucified And he often calls himself a Servant of Jesus Christ 2. Look at the examples of the Saints and Faithful who have not been ashamed of professing Christ and his Word before men when they were called to it Paul Rom. 1. 16. I am not ashamed of the Gospel c. David Psal 119. 46. not ashamed to speak of God's Testimonies before Kings The Martrys were not ashamed to confesse Christ and his Truth before their Adversaries These we must imitate not being ashamed to profess Christ and his Word yea to suffer for this profession if need be 1 Pet. 4. 16. If any suffer as a Christian let him not be ashamed but Glorifie God in this behalf 3. Consider that Christ our Saviour was not ashamed to dye and suffer the wrath of God and cursed Death of the Crosse for our sins Hebr. 12. 2. He endured the Cross despising the shame c. Therefore we are not to be ashamed to confesse Him and his Truth though with hazzard of Life c. Despise all shame that may be cast on us for the Name of Christ 4. The Wicked are not ashamed to commit sin they are not ashamed to deny and dishonour Christ and his Truth Esay 3. 9. They declare their sins and hide them not c. And shall we be ashamed of professing Christ and his Truth both by Word and Deed c 5. Lastly Consider the danger of being ashamed to confesse Christ or his Truth He will be ashamed of such at his second coming c. But of this afterward Mark 8. 38. Whosoever therefore shall be ashamed of Me c. Febr. 5. 1625. NOW followeth the occasion of this sin of being ashamed of Christ c. The profane and wicked People or Persons amongst which they lived Described by a twofold property or attribute 1. Adulterous Generation 2. Sinfull The meaning In this Adulterous Generation c. Or amongst this Adulterous Generation He seemeth principally to understand the wicked Nation of the Jews as they were at that Time especially the Scribes and Pharisees with such other who were greatest Enemies of Christ and the Gospel The more probable because he had before called them thus Matth. 12. 39. An evil and adulterous Generation seeketh a Sign c. So the words contain a sharp reproof of the Jews indirectly yet this is further to be extended to all other profane and wicked Nations or People amongst which the Disciples of Christ or any other good Christians should live at any Time Generation Put here for a Naturall Stock Progeny or Posterity Adulterous Generation That is a degenerate spurious or bastardly Brood or Progeny such as were not the true and lawfull Posterity of those whose Posterity they professed and boasted themselves to be that is to say of Abraham Israel and the other Patriarchs and Fathers in the old Testament Joh. 8. 39. They boasted That Abraham was their Father Therefore our Saviour here to convince their Hypocrisie calls them an Adulterous Generation that is a bastardly Brood to shew That although they were by natural Birth descended of Abraham and the other holy Fathers yet they were not the true and lawful Posterity of those Ancestors in regard of spirituall Birth because they did not walk in the steps of the Faith of Abraham and the Fathers but were Unbelievers neither did they do the Works of Abraham that is they lived not holily and uprightly as he did but profanely and wickedly therefore he calls them a sinfull Generation So Joh. 8. 39. If ye were Abrahams Children ye would do the Works of Abraham And he does not call them Adulterous Children but an Adulterous and sinfull Generation implying that not onely themselves but their next and immediate Parents and Ancestors were degenerated
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
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
not spoken by the chief Priests Scribes and Elders themselves as the words going before were but by the Evangelist concerning them affirming that if they should so answer viz. that John's Baptism was not from God but from men onely then they were afraid of the common peoples displeasure because they were much addicted to John and to his Ministry esteeming him as a true Prophet sent from God and consequently holding that his Baptism and Ministry was from God yea further they were not onely afraid in this case of the peoples displeaâ—ure but of a further danger viz. lest the people being incensed or inraged against them for this contempt of John's Ministry should make Insurrection against them and seek to stone them to death for so it is said Luke 20. 6. For all men The greatest part of the common people amongst the Jews at that time A Prophet indeed That is not a false Prophet but a true Prophet or special and extraordinary Teacher of the Church called and sent from God Now followeth the Instructions from the words before spoken of And first generally from them all Observ 1 Observ 1. Though they came very cunningly and politickly to examine and question with our Saviour about his Authority to entrap him and to bring him into trouble and danger c. yet here we see they could not prevail against him by their policy but he by putting another question to them touching John Baptist did so confound and perplex them that they know not what to answer but are fain to consult and reason together about the matter c. before they dare give an answer Hence learn the truth of that Prov. 21. 30. There is no Wisdome nor Counsell against the Lord. When men use their Wisdome and Policy against God that is to oppose the truth of God or to hinder his glory or to oppose the true and faithful Ministers or servants of God they must not look to prevail by such Policy or Wisdome for though they may prevail for a time and in some particular cases yet not wholly or finally for God will confound them at â—ength in their own Policies and practises so as they shall not be able to bring them to pass These Priests Scribes and Elders took craâ—ty counsel against our Saviour seeking by their captious question to entrap him and consequently they took counsel against God and his truth seeking to bring our Saviour into trouble and danger and so to hinder the course of his Ministery but they were not able to prevail against the Wisdom of God which was in our Saviour whereby he did so confound them that they knew not how to answer him and therefore are driven to consult upon the matter Thus when men will use their carnal wisdom and policy against God to oppose his truth or hinder his glory c. it is just with him to coâ—found them in their wisdome Esay 8. 10. Take counsel together and it shall come to nought c. For God is with us Therefore Psal 2. 1. it is said Why do the enemies of Christ and his Church rage and imagine a vain thing The Kings of the Earth and the Rulers take counsel against the â—ord c. But Verse 4. He that sitteth in heaven shall laugh at them c. Yea the Lord doth not only confound the wisdom and policy of such as set themselves against his truth and glory but he doth often take and overthrow them in their own craft and policy Joâ— 5. 13. as our Saviour here confounded these chief Priests Scribes and Elders even by their own question and so in digging a pit for him they fell into it themselves which is a â—unishment threatned in Scripture against the crafty and malicious enemies of God and of his truth and of his true Church and Servants Psal 7. 15. Vse Use For Admonition to all men to beware how they use their carnal wisdom or policy against God by opposing his truth or hindering his glory any way or setting themselves against his faithful Servants or Ministers lest God do not only bring their policy and crafty counsels to nought but also confound and overthrow them by their own craft and policy as he hath often done as we see in the examples of Absalom Ahitophel Haman c. Observ 2 Observ 2. See here one Point of carnal wâ—sdom in these enemies of our Saviour in that they being now in a perplexity and in doubt what answer to give unto our Saviour's question they do not rashly or suddenly proceed to make answer but first reason and consult together about the matter c. This shews how wiâ—e the children of this world are in their generation as it is said Luke 16. 8. yea wiser many times then the children of light See Jer. 4. 22. Now this Carnal Wisdom of these enemies of our Saviour which they shewed in consulting and reasoning together before they make answer in this doubtfull case I say this their carnal wisdom may teach us the practice of true Christian Wisdom in like case viz. That when we are brought into any great perplexity or doubt concerning any matter to be done or spoken by us we should not in such a case proceed rashly to speak or do any thing suddenly but first advise upon the matter both with our selves and with others which are able to give us counsel but especially to take counsel of God in his Word as David used to do in his doubts and perplexities Psal 119. 24. Thy Testimonies are my Counsellors This Wisdom we may learn even of carnal and wicked men what to do in doubtfull cases not to be rash or sudden in our words or actions but first to advise upon the matter Prov. 29. 20. Seest thou a man that is hasty in his matters There is more hope of a fool then of him On the contrary Ephes 5. 15. Walk circumspectly not as fools but as wise If wicked men be so wary and circumspect in their words and actions when they are about to speak or do that which is evil that they may prevent all inconveniencies and dangers like to ensue much more should we c. Now followeth the matter of their private reasoning or consultation together wherein they cast what inconveniences would follow if they should answer affirmatively to either part of our Saviour's question Observ 1 Observ 1. They cast what inconveniences or dangers to themselves are like to follow if they answer thus or thus either that John's Ministery was from God or from men but in the mean while they regard not the offence of God and dishonour like to come to him by their denying or concealing of the truth and that against their own knowledg this they fear not neither are troubled about it at all Hence learn That it is the property of wicked men to be more afraid of outward evils and dangers like to come upon themselves then of offending God or dishonouring him by sin More afraid of